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/  errata 
id  to 

It 

ie  pelure, 

pon  d 


13 


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32X 


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6 

It 


wrat 


anger: 


Its  Nature,  Causes,  and  Cure. 


BY 


REV.  W.  H.  POOLE,  LL.  D., 

/* 

OP  THB  DETROIT  CONFERENCE,  MICHIGAN. 


"  Be  ye  angry  and  sin  no  .    Let  not  the  sun  go  down  upon  your 
wrath."— ST.  paul. 


CINCINNATI; 
CRANSTON  &  STOWE. 

NEW  vrtpp  ■  p^jT  iipc  &  HUNT. 


(^         1886.      J 


.  <»flai<inm  iwwiwwBi 


^^ 


Copyright  by 

CRANSTON  &  STOWE, 

1886. 


PREFACK. 


3. 


My  design  in  presenting  these  pages  to  the 
public  on  the  Nature,  Causes,  and  Cure  of  An- 
ger is,  that  they  may,  in  some  humble  way,  assist 
in  promoting  the  graces  of  meekness,  patience, 
and  brotherly  love,  which  are  the  brightest  orna- 
ments in  the  whole  constellation  of  Christian 
virtues,  and  the  want  of  which,  in  our  times, 
greatly  retards  the  onward  march  of  the  glorious 
Gospel  of  peace. 

The  substance  of  these  pages  was  given  in  ttoo 
discourses  to  my  dear  and  loving  friends  in  Simp- 
son Methodist  Episcopal  Church,  Detroit,  and  those 
discourses,  with  several  emendations,  are  here  pub- 
lished by  the  request  of  the  officiary  of  that  Church. 

The  old  divines,  Dell,  Drelincourt,  Addison, 
Parker,  Fawcett,  Paley,  Watts,  and  others  of 
their  time,  wrote  more  largely  on  the  passions 
and   emotions   than  we  do   now.    From  them, 


'itZjtTT:^x^^^:^^^s^y^*Tvy^^^^- 


4  PREFACE. 

especially  from  Fawcctt,  I  have  drawn  largely 
the  inspiration  and  material  of  thos-e  discourses. 
I  trust  that  this  general  acknowledgment 
will  be  accepted  as  sufficient  for  the  use  I  have 
made  of  the  golden  truths  I  have  selected  from 
those  sources. 

J.  Fawcctt,  who  wrote  oneliundred  years  ago, 
says  in  his  preface:  "The  finest  and  most  beau- 
tiful thoughts  concerning  the  government  of  our 
passions  and  the  regulation  of  our  manners  have 
been  carried  away  before  our  times,  and  little  is 
left  for  us  but  to  glean  after  the  ancients  and 
the  most  approved  moderns."  If  any  thing,  old 
or  new,  in  these  pages  shall,  with  God's  blessing, 
help  any  one 

"To  govern  his  passions  with  absolute  sway, 
And  grow  wiser  and  hotter  as  life  wears  away," 

to  God  alone  be  the  glory. 

"  Seize,  then,  on  truth  where'er  't  is  found, 
Among  your  friends,  among  yonr  foes,— 
On  Christian  or  on  lieathen  ground  ; 
The  plant's  divine  where'er  it  grows." 

W.  H.  POOLE. 


iniwn  Inrgtly 
he  discourses. 
:nowledgment 
ic  use  I  have 
selected  from 


CONTENTS. 


red  years  ago, 
d  most  boau- 
•n merit  of  our 
manners  have 
3,  and  little  is 
ancients  and 
iny  thing,  old 
}od's  blessing, 

te  Bwny, 
vears  away," 


Found, 
foos, — 

ows." 
H.  POOLE. 


I. 

PAOK. 

Oi- Anger  IN  General, U 

Definitions— Derivation  of  Word— Its  Synonyms— 
Not  a  Sinful  Pussion— Anger  to  bo  riglitly  exer- 
cised—Against What— Not  the  Same  as  Wrath 
and  Strife- Envy,  Hatred,  and  Malice— How  dis- 
tinguished from  Anger. 

II. 

Nature  op  Anoeb, 23 

Human  Depravity— A  Wrecked  Vessel- Man  made 
in  God's  Image — Will-mastery — Arnot  quoted — 
Bishop  Taylor— T.  Adams— Dr.  Watts— Ungov- 
erned  Anger — What  Evils  it  works. 

Ill- 

Causes  of  Anger, 30 

Natural  Temperament— Fury  shown  in  the  Face— 
EfTects  of  the  Passion— Inordinate  Self-esteem— 
Haman  and  Mordecai— Pride— Ignorance — Weak- 


if 


H>£|^^£^3^^^^^4t^' ->«^^^:«&ei»MI0#<?>'^iN^:^#^i'4^^ 


6 


voyTEyrs. 


ness  of  Mind— Nabftl— Julius  Crcsar— Plato— Dis- 
cretion—CarelpHHiicsa  nnd  Inattention— Madness- 
Disease  or  Death  from  Fits  of  Anger— Cumber- 
land—Bishop  Hall  — Archbishop  Seeker  —  Cov- 
etousness- King  Ahab— A  Choleric  Temper— 
Cowper. 


PAOE, 


W 


IV. 

Objects  and  Limits  op  Anoer, 49 

At  what  may  we  be  Angry  ?  1.  At  Our  Own  Sins— 
2.  With  the  Vices  and  Follies  of  Others— 3.  Vi- 
cious Practices  and  Improprieties  in  the  House 
of  God — i.  Moral  Disorders,  Disobedience,  and 
Disrespect  often  manifest  in  our  own  Families — 
But  Anger  must  have  its  Limits. 


V. 

Restrictions  op  Anger 

1.  It  must  be  Impartial— 2.  It  must  be  attended 
with  Tender  Sympathy  and  I^ove- Reproofs  and 
Admonitions  must  be  Loving  and  Tender,  though 
Plain  and  Faithful— 3.  Admonitions  must  be  ac- 
companied with  Reason,  Arguments,  and  En- 
deavors to  Reform— Provocations— Edward  III— 
4.  Anger  must  not  continue — How  Two  Good 
Men  acted — Pythagoras— Dr.  Watts— How  some 
Church  Officers  appeared  to  Certain  Boys— For- 
giveness must  follow  Anger  at  an  Offense. 


58 


Ca 


CONTENTS. 


PAGE. 

—Plato—  Dis- 
i— Mildness— 
jur— Cuinber- 
jiockur  —  Cov- 
iu   Temper— 


49 


r  Own  Sins — 
tliers — 3.  Vi- 
n  the  House 
edience,  and 
n  Families — 


VI. 

When  18  Anger  Sinful? 71 

We  Kin  when  we  are  Angry,  1.  At  the  Providence 
of  God— Cains  Csesur— Jonah— Earthly  Comforts 
of  Short  Duration— Exami)lo  of  Aaron— 2.  At  the 
Laws  of  God — II.  At  the  Doctrines  and  Teachings 
of  the  Gospel- 4.  At  the  Good  Qualities  and 
Prosperity  of  Others— 5.  At  Reproof— 6.  At  Dif- 
ferences in  Religious  Convictions — Example  of 
Jesus— Bigotry  and  Persecutions  in  the  Church — 
Zeal  without  Piety— 7.  When  Anger  promjjts  Us 
to  wish  or  desire  Any  Thing  Unlawful— Rage — 
y  8.  When  Anger  excites  Us  to  render  Evil  for 
Evil— Paul's  Words  to  the  Church  at  Rome — 
Readiness  to  do  Acts  of  Kindness — Counsels  and 
Cautions- 9.  When  Our  Anger  unfits  Us  for  Our 
Duties  to  God— EfTt'Cts  of  Anger- Our  Duty. 


68 


be  attended 
Reproofs  and 
nder,  though 
must  be  ac- 
ts, and  En- 
Idward  III — 
'  Two  Good 
—How  some 
1  Boys — For- 
fense. 


VII. 

Cautions, 93 

Anger  destroys  our  Own  Peace— Above  Cloudland— 
Storms  at  Sea— Indulgence  in  Passion— Blocks 
up  the  Way  to  the  Mercy-seat- Forgiveness  re- 
quired— Destroys  the  Image  of  Christ  in  the 
Soul— Destroys  the  Spirit  of  .Ujuty— Injustice  of 
Religious  Persecution— Anger  exposes  a  Man  to 
Danger — Meddling  with  Strife— Makes  Work  for 
Bitter   Repentance— Stings   of   Remorse— Cain— 


'  •Sa*ie<M<wiT^ 


:rJ^  L'aj^^flav-  .*e^f«iaJB^*.!j;Sib.i=  -  ^.  .4  > 


CONTHy'LS. 


PAGE. 

Jacob  —  Bulaain  —  Astyngcs  and  IlnrpnguB— Du- 
riuB— Alfxaiulor— Nt'hucliiulnt'zziir — 8uUa— Admi- 
rul  BjToii. 

VIII. 

Ct'KE, HI 

fStinly  tlie  ImporUinco  of  Our  Own  Tmuquillity— 
Archdeacon  Parker— McClintock  und  Strong's  Cy- 
(•lop;odiii— Coninumd  over  Piission  u  Relief  in 
Sud'oring— Uearing  Provocation  Indicative  of  Wi»- 
iloni  —  Plutarcii  —  DionyaiuH  —  Plato  —  Dr.  Jolin- 
Bon— Form  a  Correct  Estimate  of  Meekness  and 
Patience— Hannah  More  quoted— In  the  Home 
Circle— Favoritism  to  be  avoided— A  Snappish 
Temper  —  Examples— Study  Self-control  —  Arch- 
bishop Cranmer— .lames  Bruce— The  Emperor 
Sigismund— Anecdote  of  an  Indian— Passion  tends 
to  Darken  the  Understanding — We  must  be  Ready 
to  Forgive  Those  Who  have  injured  Us— The  Gos- 
pel Rule  — Socrates  — Oglethorpe— Story  of  Two 
Merchants— What  is  Forgiveness? — Dr.  Dwight — 
Learn  to  expect  Injuries  and  Affronts— Secure 
by  a  Kind  Disposition  the  Affection  and  Confi- 
dence of  Others— Tenderly  care  for  Others— Do 
not  expose  Wounds— Bo  humbled  on  Account  of 
Your  Own  Follies,  Failures,  and  Errors— Care- 
fully consider  the  Circumstances  of  Offenders — 
Passion  a  Fever — Avoid  the  Company  and  Fellow- 
ship of  Passionate  Persons— Matthew  Henry— Let 


I 


I 


CONTESTS. 


0 


PAOB. 

rpngiis— Dii- 
SuUa— Adini- 


111 


'mnquillity — 
Strong's  Cy- 
u  lieliof  in 
iilivo  of  Wi». 
—  Dr.  Juhn> 
[eckiioBH  and 

I  the  Home 
A  Sniippish 
ntrol  —  Arch- 
lio  Emperor 
Pussion  tends 
ust  be  Ready 
Js— The  Go8- 
tory  of  Two 
Dr.  Dwight — 
•onts— Secure 

II  and  Confl- 
Others— Do 

ti  Account  of 
ilrrors — Care- 
Offenders — 
f  nnd  Fellow- 
'  Henry— Let 


A>!<'d  rcisnnH  yiiard  nuainst  Angry,  Fretful,  nnd 
Irrilal)li'  Ki'eliii>,'H— IIopOH  (jf  tlie  Future— Clier- 
IhIi  (J(ii)d  Humor  and  CliriMtian  (.'lii'i-ifulni'HH— 
Chiron— rytluit^oraH—Dili'eronie  between  Mirtli 
nnd  Ciieerfuhu'HH— Addison— He  F^irnest  and  Con- 
Btant  in  Prayer— A  Turlcisli  tirandeo  in  Hun- 
gary—Have  a  Constant  Sense  of  tlio  Indwelling 
Spirit— I^ve  to  God  a  Sovereign  lieniedy— The 
Kxample  of  Jesus — Fury  and  Fretfulness  both 
Inconsistent  with  Wisdom— Imitating  the  Lord. 


'^^J5*H?S®ai<>t«fitBi^*i*»«i'*-^*^««^«^-^^»«'i^w^ 


I 


<^is-^«i?*r:i  fiBfii^T?^^:04a£^;jJi£S^'  ^r's.~7;^!**8it^^l©*«|K^S.T^  ■ 


A  N  G  B  R7 


ITS  NATURE,  CAUSES.  AND  CURE. 


I.  OF  anqer  in  general. 

"Of  all  bad  things  by  which  mankind  are  cursed, 
Their  own  bad  tempers  surely  are  the  worst." 

— Cumberland. 

"Be  ye  angry,  and  sin  no«g>let  not  the  sun  go  down 
upon  your  wrath."— Ephksians  iv,  26. 

Aristotle  says:  "Anger  is  a  desire  to  dis- 
please those  who  are  displeasing  to  us."  Locke 
says :  "  Anger  is  an  uneasiness  of  mind,  or  discom- 
posure of  spirit,  on  the  receipt  of  any  injury, 
with  a  present  purpose  of  revenge."  Buck  says : 
"  Anger  is  a  violent  passion  of  the  mind,  arising 
from  the  receipt,  or  supposed  receipt,  of  any 
injury,  with  a  present  purpose  of  revenge." 
Watson  defines  it  "a  resentful  emotion  of  the 
mind  on  receipt  of  an  injury,  and  strong  dis- 
pleasure at  the  evil  doer;"  and  Webster,  "A 
strong  passion  or  emotion  of  the  mind,  excited 
by  a  real  or  supposed  injury,  with  an  intent  to 
injure  one's  self  or  others."    Worcester  further 


.as**- 


~3E^SSCSS8Wfe*3S' 


(l^  ANGER. 

defines  it,  "  Discomposure  of  mind,  excited  by 
real  or  supposed  injury."  "Anger,"  says  Farrar, 
"  is  the  emotion  of  instant  displeasure,  which 
arises  from  the  feeling  of  injury,  or  the  discovery 
of  injury  intended;  or,  in  many  cases,  from  the 
discovery  of  the  omission  of  good  offices  to  which 
we  supposed  ourselves  entitled.  Or,  it  is  simply 
the  emotion  of  displeasure  itself,  independent 
of  its  cause,  or  its  consequences." 

The  word  "  anger  ^'  comes  from  the  Latin 
"angor,"  vexation,  and  "ango"  to  vex,  which  is 
a  compound  of  an  against,  and  ago  to  act.  It 
means  to  act  against ;  hence,  the  displeasure. 
Choler  comes  from  the  Greek  cholera,  from  chole, 
bile,  because  the  overflowing  of  the  bile  is  often 
the  cause  and  the  consequence  of  choler.  Rage 
comes  from  the  Hebrew  ragaz  or  I'ogez,  to  trem- 
ble, or  shake  with  violent  angor,  as  many  per- 
sons do.  Fury,  in  French  furie,  Latin  furor, 
comes  from  fero,  to  carry  away,  because  one  is 
carried  away,  or  controlled  by  the  emotion  when 
it  becomes  furious.  These  words  have  different 
shades  of  meaning.  Choler  expresses  something 
more  sudden  and  virulent  than  anger;  rage  is  a 
vehement  ebullition  of  anger;  and  fury  is  an  ex- 
cess of  rage.  Anger  may  be  so  stifled  as  not  to 
discover  itself  by  any  outward  symptoms;  choler 
is  discoverable  by  the  paleness  of  the  visage ;  rage 


IS  as 


■.   u.-J.-S-.it^J^^r^lf-^r^-til^'^^''^^-'''^ 


.  -r^cT-"  -  ".^5fe*?tg.a,iaaiKl9feS  S.V  ;  ■ 


r*lW*H^i^a^ 


ANQER. 


13 


d,  excited  by 
,"  says  Farrar, 
easure,  which 
■  the  discovery 
ases,  from  the 
)ffices  to  which 
>r,  it  is  simply 
',    independent 

)ni    the    Latin 

vex,  which  is 

go  to  act.     It 

le   displeasure. 

'.ra,  from  choU, 

le  hile  is  often 

choler.     Rage 

rogez,  to  trera- 

as  many  per- 

;,  I^atin  furor, 

because  one  is 

emotion  when 

have  different 

sses  something 

iger;  rage  is  a 

fury  is  an  ex- 

bifled  as  not  to 

(iptoms;  choler 

he  visage ;  rage 


breaks  forth  into  extravagant  expressions  and 
violent  distortions;  fury  takes  away  the  power 
of  self-control,  or  the  use  of  the  understanding, 
and  leaves  the  man  like  the  fierce  tornado,  the 
unbridled  steed,  or  the  helmless  ship  in  a  storm. 

The  maxim  which  Periander  of  Corinth,  one 
of  the  seven  sages  of  Greece,  left  as  a  memorial  of 
his  knowledge  and  benevolence,  was  cholei  kratei, 
"  Be  master  of  thine  anger."  Choler  is  a  malady 
too  physical  to  be  always  corrected  by  reflec- 
tion. Rage  and  fury  are  distempers  of  the  soul, 
which  nothing  but  religion  and  the  grace  of  God 
can  cure. 

The  word  anger,  in  the  text  quoted,  comes 
from  the  Greek  orge,  hence  orgizomni,  "anger, 
ire,  indignation."  It  occurs  five  times  in  the 
New  Testament:  "Whosoever  is  angry  with  his 
brother;"  "The  master  of  the  house  being  an- 
gry." And  he  was  angry,  and  would  not  go 
in."  "  The  nations  were  angry."  "  Be  ye  angry* 
and  sin  not." 

Anger  is  an  affection  inherent  in  our  nature. 
It  is,  therefore,  not  wrong  in  itself.  It  is  not  an 
evil  per  ae.  It  is  wrong  only  when  it  is  directed 
to  wrong  objects  or  to  right  objects  in  a  wrong 
way,  or  with  a  wrong  spirit,  or  to  a  wrong  de- 
gree of  amount  and  duration.  Anger,  in  itself, 
is  as  holy  a  passion  as  love.     Indeed,  in  its  legiti- 


14 


ANOER. 


mate  form,  it  is  but  a  development  of  love — 
love  indignant  with  that  which  is  opposed  to 
the  cause  of  truth  and  honor  and  happiness. 

In   its  place,  and  controlled  by  meekness  and 
wisdom,  it  is   an  innocent  and  useful   emotion. 
The  man  was  formed  to  be  angry,  as  well  as  to 
love.     Both  are  original  gifts  and  susceptibilities 
of  our  nature,  and  both  were  given  to  man  by 
his  Creator.     The  mettle  of  the  young  and  vig- 
orous steed  is  not  only  harmless,  but  in  the  high- 
est sense  most  serviceable;  without  it  the  animal 
would  be  of  little  worth.     So  it  may  be  said  of 
man.     He   was   made   to  be    angry.     There  are 
times  when  he  ought  to  be  angry,  and  if  he  be  a 
good  man,  he  must  be,  but  his  emotion  must  be 
under  powerful  control.     As  the  steed  with  bit 
and  bridle,  as  the  swift  ship  is  controlled  by  the 
helm,  and  as  the  engineer  controls  the  steam  in 
the  steam-chest,  so  must  the  man  restrain  with 
true  meekness  and   matured   grace  the  passions 
and  emotions  of  his  nature.     We  must  not  allow 
«nger  toAte  our  master,  it  must  always,  and  upon 
'  all  occasions,  be  our  most  humble  and  obedient 
servant.     It  sliould  never  be  allowed  to  make  its 
appearance  except  on  proper  occasions,  and  always 
under  strict  discipline  and  control.     We  must  not 
condemn  evpry  kind  and  every  degree  of  anger ; 
the  passion   or  emotion  simply  and-^in  its  own 


rr^tS^ 


ANGER. 


15 


jlopment  of  love — 
liich  is  opposed  to 
and  happiness, 
jd  by  meekness  and 
uid  useful  emotion, 
angry,  as  well  as  to 
1  and  susceptibilities 
e  given  to  man  by 
the  young  and  vig- 
less,  but  in  the  high- 
'itliout  it  the  animal 

0  it  may  be  said  of 
angry.     There  are 

iigry,  and  if  he  be  a 

[lis  emotion  must  be 

;  the  steed  with  bit 

is  controlled  by  the 

introls  the  steam  in 

e  man  restrain  with 

grace  the  passions 

We  must  not  allow 

ust  always,  and  upon 

lunible  and  obedient 

1  allowed  to  make  its 
occasions,  and  always 
ntrol.  We  must  not 
ery  degree  of  anger ; 
iply  and-in  its  own 


nature  is  necessary,  and  is  to  be  highly  com- 
mended. It  was  among  the  original  gifts  to  man 
from  his  Creator,  and  was,  among  others,  pro- 
nounced to  be  very  good.  Coming  from  God, 
and  planted  in  us,  it  is,  in  itself,  an  innocent 
passion,  allowable  on  suitable  occasions,  and  to  be 
exercised  at  proper  times,  and  always  in  a  becom- 
ing manner.  Our  Lord  Jesus  Christ  himself,  who 
has  left  us  an  example  that  we  should  follow  in 
his  footsteps,  was,  when  on  earth,  sometimes 
angry.  Mark  iii,  5:  "And  when  he  had  looked 
round  about  on  them  with  anger,  being  grieved 
for  the  hardness  of  their  hearts,  he  saith  unto  the 
man.  Stretch  forth  thine  hand." 

Dr.  Whedon  says,  in  his  note  on  this  verse, 
"Before  proceeding  to  the  performance  of  the 
miracle  he  makes  a  full  pause  as  tiiey  stand  in 
silent  circle  before  him.  They  are  fixed  in  obdu- 
rate silence  of  hatred.  For  one  moment  the  Sa- 
vior is  a  judge.  There  is  one  glance  of  that  eye 
which,  iuvthe  final  day,  will  rive  his  adversaries." 
Some  have  wondered  that  the  Lord  Should  b^ 
angry.  But  justice  has  its  rightful  wrath  for^ 
guilt.  Right  is  terribly  hostile  to  wrong.  God 
is  angry  with  the  wicked  every  day,  and  so 
the  pure  and  holy  Spirit  of  God  may  be 
grieved,  ve^ed,  made  angry,  and  caused  to  de- 
part.   Here  is  anger  without  ^n ;  anger  in  one 


■M»"-!-'W!T?qiK 


16 


ANGER. 


who  knew  no  sin,  and  in  whose  Spirit  was  found 
no  guile. 

This  anger,  indeed,  was  a  virtue.  Their  hard- 
ness of  heart  called  for  this  holy  resentment. 
Such  conduct  as  theirs,  to  one  so  undeserving, 
could  not  be  looked  upon  without  indignation. 
Coolness  and  indifference  here  would  be  out 
of  place. 

When  anger,  hatred,  wrath,  or  fury  are  ascribed 
to  God,  we  must  not  understand  a  hasty,  tumul- 
tuous passion  ;  these  terms  indicate  his  holy  and 
just  displeasure  with  sin  and  sinnerf?.  His 
anger  is  a  holy  emotion  arising  from  fixed  prin- 
ciples,  springing  out  of  his  holy  and  just  nature, 
and  is,  therefore,  calm,  steady,  and  uniform.  In 
this  way  we  shoidd  show  anger.  Anger  against 
what?  Against  sin,  as  sin;  wrong  doing,  as 
wrong  in  itself.  True  repentance  generates  a 
deadly  hatred  to  evil  in  all  its  forms,  because  it 
is  evil ;  not  because  of  its  penal  consequences, 
but  because  it  is  a  thing  which  God  hates.  This 
is  holy  anger.  I  have  but  little  faith  in  the  moral 
excellency  of  those  persons  who  can  not  go  into 
flames  of  indignation  whenever  the  wrong  ap- 
pears in  the  ascendant.  There  is  a  time  to  hate, 
as  well  as  a  thing  to  liate.  There  is  no  good 
man  and  true  who  is  not  a  hater.  ' 

Johnson,  the  great  moralist,  professed,  right 


iBjtKCTSiSlWa* 


I  Spirit  was  found 

•tue.  Their  hard- 
holy  resentment. 
!  so  undeserving, 
hout  indignation, 
•e   would    be    out 

r  fury  are  ascribed 
d  a  hasty,  tuniul- 
icate  bis  holy  and 
id  sinnerf?.  His 
;  from  fixed  prin- 
y  and  just  nature, 
and  uniform.  In 
r.  Anger  against 
wrong  doing,  as 
ance  generates  a 
forms,  because  it 
inal  consequences, 
God  hates.  This 
faith  in  the  moral 
0  can  not  go  into 
?r  the  wrong  ap- 
is a  time  to  hate, 
rhere  is  no  good 
ir.  ■  • 

t,  professed,  right 


ASQEli. 


17 


honestly,  he  liked  an  "honest  hater."  St.  Paul 
says :  "  Who  is  offended  and  I  burn  not  ?"  The 
stronger  a  man's  love  for  the  right,  the  more  tre- 
mendous his  anger  against  the  wrong.  Strong 
ove  for  the  thing  loved  necessitates  strong  hate 
for  the  thing  hated.  Dante,  who  loved  well  be- 
cause he  hated,  hated  wickedness  because  he  loved 
goodness.  When  a  repentant  soul  muses,  not 
only  on  the  sins  of  others,  but  on  his  own  past 
sins,  the  fires  of  indignation  kindle  into  a  blaze. 
The  man  who  has  not  indignation  against  sin 
needs  truly  to  repent.  David  was  a  strong  hater. 
Hear  him :  "  Do  not  I  hate  them,  O  Lord,  that 
hate  thee?  and  am  not  I  grieved  with  those  that 
rise  up  against  thee?  I  hate  them  with  perfect 
hatred;  I  count  them  mine  enemies."  "I  hate 
vain  thoughts."     "  I  hate  and  abhor  lying." 

If  we  ourselves  were  perfectly  free  from  sin, 
and  were  surrounded  only  by  creatures  entirely 
innocent,  there  might  not  be  occasion  for  the  ex- 
ercise of  anger.  But  we  live  in  a  world  where 
iniquity  abounds,  where  the  sacred  name  of  God 
is  blasphemed,  his  holy  day  set  at  naught,  his 
house  neglected  or  desecrated,  his  ordinances  de- 
spised, where  oppression  and  injustice  are  every 
day  practiced ;  and  with  us  there  are  many  occa- 
sions for  a  righteous  indignation  and   for  a  holy" 

resentment.     "  It  is  good  to  be  zealously  aflPected 

2 


■  i 


18 


ASGER. 


I, 


a'^' 


I 

i 


■ill;  : 

Its! 


I' 

if 


always  in  a  good  thing."  Our  heavenly  Father 
implanted  in  our  natures  the  irascible  passions 
that  we  might  reprove  and  rebuke  the  wrong 
doer,  and  contend  earne.,tly  for  the  right  way. 
Tlmt  passive  tameness  of  spirit  which  allows  the 
transgressor  to  trample  on  all  law,  human  and 
divine,  and  go  nnreproved  and  unpunished,  is 
very  far  from  promoting  the  honor  of  God  or  the 

happiness  of  man. 

We  read  of  "  the  divine  displeasures,'       the 
anger  of  the  Almighty,"  «  the  fury  of  his  wrath," 
"  the  fierceness  of  his  wrath,"  "  the  power  of  his 
anger,"  "  the  fury  of  the  Lord  coming  up  in  his 
face"      That    which    pleases    the    Lord    should 
please  me,  and  that  which  displeases  him  should 
displease  me.     Our  natures  are  so  depraved  and 
disordered  by  sin,  that  in  this,  as  in  other  things, 
the  good  and  the  pure  and  the  right  are  often 
perverted ;  and,  instead  of  exercising  our  emo- 
tions and  passions  unto  godliness  and  good  works, 
we'indulge,  to  our  own  hurt,  in  the  anger  that  is 
sinful   and  the   temper  that  is  mischievous— we 
exhibit  it  on  trivial  occasions,  or  on  inadequate 
provocations.      When   it   becomes  rash    and   re- 
vengeful,  or  it  is  kindled  into  hatred,  malice,  and 
bitterness  of  feeling,  it  is  an  unmixed  evd. 
"       To'consider  violent  anger  as  only  a  mere  in- 
firmity incident   to   human  nature,  is  to   form 


I 


ir  heavenly  Father 
irascible  passions 
rebuke  the  wrong 
for  the  right  way. 
it  which  allows  the 
II  law,  human  and 
[ind  unpunished,  is 
lonor  of  God  or  the 

displeasures,"  "  the 

fury  of  his  wrath," 

'  **  the  power  of  his 

•d  coming  up  in  his 

the    Lord    should 

spleascs  him  should 

ire  so  depraved  and 

3,  as  in  other  things, 

the  right  are  often 

exercising  our  emo- 

ne«s  and  good  works, 

,  in  the  anger  that  is 

is  mischievous — we 

ns,  or  on  inadequate 

comes  rash    and   re- 

0  hatred,  malice,  and 

1  unmixed  evil. 

•r  as  only  a  mere  in- 
naturc,  is  to   form 


:5S4fe&S'" 


JAO'AVv'. 


10 


wrong  conceptions  of  it.  We  must  remember 
that  wrath  and  strife  are  as  expressly  enumerate*! 
among  the  works  of  the  flt'sh,  as  uncleanncss,  nuir- 
•ler,  or  drunkenness;  and  although  not  punislmble 
in  civil  law,  they  are  offensive  to  God,  hurtful  to 
ourselves,  to  our  fellow-Christians,  and  to  the 
Church  of  God. 

We  use  the  term,  "passions,"  in  its  most  com- 
prehensive sense,  as  including  all  the  emotions, 
wliother  good  or  evil.  To  regulate  the  good  and 
extirpate  the  evil  is  an  imperative  duty  of  all. 
Many  of  the  passions  may  be  summed  up  in  these 
two — love  and  hatred.  Love  is  the  happy  pas- 
sion, and  contributes  very  largely  to  the  sum  of 
human  happiness.  Desire,  hope,  joy,  are  only 
developments  or  modifications  of  love.  Desire, 
which  must  be  included  among  the  passions,  is 
nothing  more  than  love  going  out  after  its  object. 
The  only  difference  between  love  and  desire  is 
that  which  exists  between  a  man  when  he  is,  sit- 
ting and  when  he  is  walking.  He  is  the  same 
person,  only  in  a  different  attitude.  Desire  is 
love  traveling  towards  the  object  of  its  affection. 
Hope  is  another  modification  of  love.  It  is  love 
out  on  the  watch-tower,  casting  a  glance  onward, 
and  anticipating  the  realization  of  its  desire.  Joy 
is  another  modification  of  love.  It  is  love  rejoic-^ 
ing  in  the  |)ossession  of  the  object.     Hatred  is  a 


i 


so 


ANGER. 


rill; 


»'■ 


1^: 


m 


passion  that  stands  opposed  to  love,  and  develops 
itself  in  anger,  resentment,  retaliation,  envy,  re- 
venge, and  lust  of  power. 

Every  passion  and  sentiment  of  tlic  mind  lias 
particular   parts  of   the  body  in   correspondence 
with  it,  and  these  are  always  more  or  loss  affected 
by  it.     Hatred,  scorn,  love,  suspicion,  confidence, 
admiration,  and  every  other  passion  of  the  mind, 
have  particular  nerves  and  muscles  in  sympathy 
with  them,  and  affect  the  features  in  a  particular 
'  manner;  so  that  in  remote  villages  and  in  those 
countries  where  the  emotions  of  the  heart  arc  not 
attempted  to  be  concealed  or  disguised,  it  is  an 
easy  mrtter  to  know  the  state  of  men's  mind  by 
looking  in  their  fiices.     But  in  more  artificial  so- 
cieties, in  great  cities,  and  in  courts,  where  many 
are  struggling  for  the  same  object,  where  there  is 
an  everlasting  jarring  of  interest,  where  men  are 
anxious  to  conceal  their  designs  and  wishes,  and 
dare  not  avow  the  real  motives  of  their  actions, 
it  is  difficult  to  judge  of  the  feelings  of  the  heart 
by  what  appears  in  the  countenance.     Yet  in  the 
midst  of  all  this  affectation  and  disguise,  men  of 
experience  and  penetration  will  often  see  real  joy 
through   artificial  tears,  genuine   sadness  in   as- 
sumed gayety,  and  inveterate  hatred  lurking  un- 
der all  the  officious  smiling  display  of  kindress. 
Art  can  not  long  carry  on  a  successful  war  with 


ajSBia8B!i**^as?-»«a<»>i««i»a»«?«»*«' 


lovo,  art!  develops 
taliiition,  envy,  ro- 

it  of  tlie  mind  lins 
in  correspondence 
lore  or  less  affected 
spicion,  confidence, 
jssion  of  tlie  mind, 
uscle.s  in  sympathy 
jres  in  a  particidar 
llages  and  in  those 
>f  the  heart  are  not 

disguised,  it  is  an 

of  men's  mind  by 
1  more  artificial  so- 
courts,  where  many 
»ject,  where  there  is 
rest,  where  men  are 
rns  and  wishes,  and 
res  of  their  actions, 
feelings  of  the  heart 
cnance.  Yet  in  the 
nd  disguise,  men  of 
ill  often  see  real  joy 
nine   sadness  in   as- 

hatred  lurking  un- 
display  of  kindress. 

successful  war  with 


ANGER. 


21 


nature ;  men  can  not  be  on  their  guard,  or  keep 
tlu'ir  features  in  everlasting  constraint;  the  gen- 
uine passion  will  occasionally  show  itself  in  the 
countenance  by  the  sympathizing  muscles.  The 
hypocrite  is  that  instant  (hitected,  and  all  his  sub- 
sequent grimaces  are  in  vain.  On  the  other  hand, 
the  true  Christian,  who  has  h)ved  kindness  and 
cultivated  the  principle  of  broad  benevoK'nce  un- 
til it  has  ix'come  to  him  a  delightful  and  spon- 
taneous instinct,  constantly  exhibits  his  love  for 
God  and  for  all  goodness. 

There  is  great  propriety  in  grouping  envy, 
hatred,  and  malice  as  a  trinity  of  evil.  They 
often  dwell  in  the  same  person,  producing  where- 
ever  found  "  lamentation,  and  mourning,  and  woe." 
Envy  itself  is  defined  to  be  "  pain  felt,  and  ma- 
lignity conceived,  at  the  sight  of  excellence  or 
happiness  in  others."  When  envy  grows  and 
matures  it  brings  forth  hatred;  and  hatred,  when 
it  is  finished,  brings  forth  malice.  We  have  a 
striking  example  of  this  union  of  evil  and  its 
maturity  in  the  conduct  of  Joseph's  brethren 
towards  him.  First  they  envied  him,  probably 
on  account  of  his  superiority  or  excellence;  then 
they  hated  him,  in  consequence  of  the  partiality 
of  Jacob,  their  father;  and  finally,  in  their  malice, 
they  sold  him  for  a  slave. 

A  still  more  striking  example  occurs  in  the 


% 


22 


ANOER. 


M^\- 


conduct  of  the  Jews  to  Jo.sus,  in  whom  till  oxcul- 
lencu  nii't,  wlien,  for  envy,  tlioy  thlivi-ml  him 
into  tlic  hundri  of  llif  llonnms;  they  envied  him 
for  the  beauty  and  uplendor  of  that  holiness  that 
shone  so  clearly  around  his  life.  In  their  full- 
grown  hatred  tliey  said,  •'  He  hath  a  devil ;"  and 
in  their  blood-thirsty  malice  they  cried  out,  "  Cru- 
cify him,  crucify  him." 

"  If  envy,  hatred,  nmlicc,  reigns, 
And  binds  my  soul  witli  sliivisli  clmins, 
O  Lord,  tliy  heavenly  love  imi'art, 
And  drive  the  demon  from  my  heart." 

The  suppression  of  anger,  therefore,  must  be 
highly  conducive  to  the  comfort  and  happiness 
of  personal  and  home  life,  the  honor  of  our  holy 
religion,  the  glory  of  God,  and  the  welfare  of  all 
classes  of  community.  With  a  view  to  the  sup- 
pression and  removal  of  this  great  evil,  we  pro- 
ceed to  examine  the  nature,  sources,  causes,  con- 
sequences, and  cure  of  anger. 


BL=»ri*fl»!«*3!^J**<' 


ill  whom  all  oxcH'I- 
ii'y  tlilivi'it'd  liim 
i;  they  en  vied  him 
'  that  lioliiies.H  that 
ife.  In  their  fiill- 
liuth  a  devil ;"  ftud 
L'y  cried  ont,  ''  Cru- 

reifjns, 

hIiivIhIi  cliuins, 
e  impart, 
)in  my  heart." 

therefore,  must  be 
fort  and  happiness 
!  honor  of  our  holy 
d  the  welfare  of  all 
a  view  to  the  sup- 
great  evil,  we  pro- 
iources,  causes,  con- 


M0TVRE. 


98 


II.  NATURE  OF  ANGER. 


Thk  irregularity  of  all  our  passions  and  emo- 


tions, of  our  loves  and  hates,  our  desires  and  de- 
lights, originates  in  the  depravity  of  our  nature. 
In  the  moral  as  well  as  in  the  physical  world  we 
may  plainly  see  the  indications  of  that  wreck  and 
ruin  which  has  shattered  and  destroyed  the  work- 
manship of  the  great  architect  of  all  things.  Out 
on  the  hidden  reef  on  a  dark  and  stormy  night 
a  vessel  is  wrecked.  We  saw  her  when  her 
lights  went  out.  We  may  not,  as  yet,  know  its 
name,  or  cargo,  or  its  destiny.  There  are  coming 
in  to  the  beach,  on  the  surf,  among  the  breakers, 
broken  fragments  of  the  vessel.  Already  we  have 
seen  enough  all  along  the  shore  to  convince  us 
that  a  ship  of  great  beauty  and  fine  finish  has 
disapiK^ared  under  the  wave.  The  ivy  covered 
ruin  shows  how  grand  a  palace  once  occupied 
the  site,  long  since  deserted. 

So  that  human  wreck,  the  wreck  and  ruin  of 
mind  and  heart,  of  intellect  and  morals,  of  fine 
form  and  manly  bearing,  shows  the  grandeur  of 
the  man  when  he  came  forth,  richly  endowed, 
from  the  hands  of  the  great  master  Builder.    The 


24 


ANOER. 


sin  of  Eden  thrills  still   in  human   hearts  and 
human    inrellects.      The    understanding   is   still 
darkened,  the  judgment  still  perverted,  the  will 
still  perverse  and   stubborn,  the  affections  alien- 
ated and  debased,  the   passions  sensualized   and 
uncontrolled,    and    disorder    reigning    supreme. 
There  are  anger,  hatred,  wrath,  envy,  debate,  de- 
ceit, strife,   murder.     The  vices   and    follies  of 
mankind  break  forth  in  a  thousand  forms,  and 
their  fiery  passions  hurry  men  on  to  wretched- 
ness and  ruin.    And  yet,  among  all  this  general 
demoralization,  we  see  enough  of  the   beautiful 
and  the  good  to  assure  us  that  before  man  "sought 
out  many  inventions"  and  followed  them,  he  was 
pure   and    good,   made    in    the    image   of   God. 
Amid  this   general   wreck    there    remain   traces 
which  speak  his  creator,  God.     Man  has  not  lost 
all  his  original  perfection  and  beauty.     The  dark 
cloud  surrounding  him  has  in  it  some  faint  rays 
to  break   the  terrible   gloom,   some   bright  and 
silvery  linings  to  indicate  his  ancient  splendor. 
The  disorders  which   reign  within  him,  and  the 
outbursting  passions  and  storms  which  appear  in 
his  outward  deportment,  arise  from  an  inherited 
depravity,  as  the  streams  which   issue  from   an 
impure  fountain.    To  this  general  source  we  must 
trace  all  sinful  anger,  in  all  its  forms,  and  in  all 
its  developments.  •  '  " 


■»JMiJSteJISw<sti*.fi*-"'.fc'***- 


,-,i5to»s«5ap? 


human   hearts  and 
lerstaiiding    is    still 
perverted,  the  will 
the  affections  alien- 
>ns  sensualized   and 
reigning    supreme, 
h,  envy,  debate,  de- 
ices   and    follies  of 
lousand  forms,  and 
en  on  to  wretched- 
)ng  all  this  general 
;h  of  the   beautiful 
before  man  "  sought 
llowed  them,  he  was 
he    image   of   God. 
here    remain   traces 
.     Man  has  not  lost 
I  beauty.     The  dark 
n  it  some  faint  rays 
J,   some   bright  and 
is  ancient  splendor, 
vithin  him,  and  the 
•ms  which  appear  in 
ie  from  an  inherited 
hich   issue  from  an 
neral  source  we  must 
its  forms,  and  in  all 


NATURE. 


2fi 


We  say  of  a  man  who  has  no  will-mastery, 
that  he  is  ruled  by  his  passions;  they  govern 
him,  not  he  them.  Centuries  ago  an  Arab  wrote  : 
"  Passion  is  a  tyrant  which  slays  those  whom  it 
governs."  It  kindles  like  a  fire,  and  when  once 
thoroughly  kindled,  can  scarcely  be  quenched; 
or  like  the  torrent  whicli,  when  it  is  swollen,  can 
no  longer  be  restrained  within  its  banks.  Call 
him  not  a  prisoner  who  has  been  put  in  chains 
by  his  enemy,  but  rather  call  him  a  prisoner  and 
a  slave  whose  own  passions  overpower  him  and 
destroy  him. 

"Sometimes  in  our  latitudes,"  says  Arnot, 
"vapors  rising  from  the  ground,  and  floating  in 
our  atmosphere,  change  the  white  brightness  of  the 
sun  into  a  yellow  or  fiery  red.  A  shade  that  seems 
to  take  the  mirth  out  of  man  and  beast  then  lies 
upon  the  earth.  Thus  passions,  issuing  like  mist 
from  the  soul  itself,  darken  the  face  of  God, 
hiding  his  tenderness,  and  permitting  only  anger 
to  glance  through." 

Bishop  Taylor  says:  "Anger  sets  the  house 
on  fire,  and  all  the  spirits  are  busy  upon  trouble, 
and  intend  propulsion  and  defense,  displeasure 
and  revenge;  it  is  a  short  madness,  and  an  eter- 
nal enemy  to  discourse,  and  sober  counsels,  and 
fair  conversation  ;  it  is  a  fever  in  the  heart,  and  a 
calenture  in  the  head,  and  a  fire  in  the  face,  and 


26 


ANOER. 


a  sword  in  the  hand,  and  a  fury  all  over.  It  has 
in  it  the  trouble  of  sorrow,  and  the  heats  of  lust, 
and  the  disease  of  revenge,  and  the  bodings  of  a 
fever,  and  the  rashness  of  precipitancy,  and  the 
disturbance  of  persecution.  If  it  proceed  from 
a  great  cause,  it  turns  to  fury ;  if  from  a  small 
cause,  it  is  peevishness;  and  so  it  is  always  ter- 
rible and  ridiculous.  It  makes  a  man's  body 
deformed  and  contemptible.  The  voice  horrid, 
the  eyes  cruel,  the  face  pale  or  fiery,  the  gait 
fierce.  It  is  neither  manly  nor  ingenuous,  and  is 
a  passion  fitter  for  flies  and  wasps  than  for  per- 
sons professing  nobleness  and  goodness.  It  is  a 
confluence  of  all  the  irregular  passions.  There  is 
in  it  envy  and  scorn,  fear  and  sorrow,  pride  and 
prejudice,  rashness  and  inconsideration,  rtyoicing 
in  evil,  and  a  desire  to  inflict  it." 

T.  Adams  says :  "  The  angry  man  is  compared 
to  a  ship  sent  into  the  sea  which  hath  the  devil  for 
its  pilot.  The  anger  of  mortal  man  should  be 
mortal  like  himself.  But  we  say  of  many,  as  Va- 
lerius Maximus  of  Sylla,  it  is  a  question  whether 
they  or  their  anger  die  first ;  or  vhether  death 
prevents  them  both  together.  If  you  look  into 
this  troubled  sea  of  anger,  and  desire  to  see  the 
image  of  a  man,  behold  you  find  fiery  eyes,  a 
faltering  tongue,  gnashing  teeth,  a  heart  boiling 
in  brine,  and  drying  up  the  moisture  of  the  flesh, 


NATURE. 


27 


iry  all  over.  It  has 
ml  the  heats  of  lust, 
nd  the  bodiiigs  of  a 
recipitaucy,  and  the 

If  it  proceed  from 
ry ;  if  from  a  small 

so  it  is  always  ter- 

lakes  a  man's  body 

The  voice  horrid, 

e  or  fiery,  the  gait 

lor  ingenuous,  and  is 

wasps  than  for  per- 
d  goodness.  It  is  a 
r  passions.  There  is 
id  sorrow,  pride  and 
nsideration,  rijoicing 
t  it." 

gry  man  is  compared 
ich  hath  the  devil  for 
artal  man  should  be 

say  of  many,  as  Va- 
is  a  question  whether 
t;  or  vhether  death 
r.  If  you  look  into 
ind  desire  to  see  the 
3U  find  fiery  eyes,  a 
teeth,  a  heart  boiling 
moisture  of  the  flesh, 


till  there   hh  scarce  any   part   left  of  his  right 
composition." 

Dr.  Watts  thus  speaks:  "To  be  augry  about 
trifles  is  mean  and  childish;  to  rage  and  be  fu- 
rious is  brutish;  and  to  maintain  perpetual  wrath 
is  akin  to  the  practice  and  temper  of  devils;  but 
to  prevent  and  suppress  rising  resentment  is  wise 
and  glorious,  is  manly  and  divine." 

The  intoxication  of  anger,  like  that  of  the 
wine-cup,  shows  us  to  others,  but  hides  us  from 
ourselves;  and  we  always  injure  our  own  cause 
in  the  opinion  of  the  world  when  we  too  passion- 
ately and  eagerly  defend  it.  Neither  will  men  be 
disposed  to  view  our  quarrels  precisely  in  the 
light  we  do;  and  a  man's  blindness  to  his  own 
defects  will  even  increase  in  proportion  as  he  is 
angry  with  others,  or  pleased  with  himself.  To 
be  angry  is  to  revenge  the  fault  of  others  upon 

ourselves. 

Ungoverned  anger  is  a  fruitful  source  of  mis- 
chief to  human  life  and  happiness.  Many  of  the 
scenes  of  public  calamity  and  private  distress 
which  come  to  us  in  our  daily  press  of  business, 
and  fill  us  with  astonishment  and  horror,  have 
their  origin  in  unbridled  passion  and  uncontrolled 
tempers,  which  have  grown  so  turbulent  as  "to 
kindle  at  the  shadow  of  a  wrong."  It  is  this 
that  mingles  the  poisoned  chalice,  sharpens  the 


28 


ANGER. 


assassin's  dagger,  purchases,  loads,  and  fires  the 
murdorous  pistol,  bringing  sorrow,  lamentation, 
and  woe  upon  nations,  coninmnities,  and  families. 
This,  through  successive  ages  of  the  world's  his- 
tory, has  furnished  ample  materials  for  the  poet's 
tragic  muse  and  the  orator's  pathetic  declamation. 
The  stupid,  blundering  rage  of  one  king, 
president,  cardinal,  or  counselor  has  often  em- 
broiled nations,  otherwise  loving  and  peaceful,  in 
war  and  bloodshed.  The  anger  of  bishops  and 
priests  has  deluged  the  Church  of  God  in  blood, 
even  the  blood  of  those  "of  whom  the  world 
was  not  worthy."  Detestable  bigotry,  cruel  igno- 
rance and  superstition,  and  unhallowed  anger  have 
made  sad  havoc  in  the  fold  of  Christ.  Nothing 
can  be  more  remote  from  the  genius  of  the  Gos- 
pel of  peace,  from  the  nature  of  true  religion,  or 
from  the  precepts  and  example  of  him  who  is  the 
Prince  of  peace,  whose  nature  is  love,  and  whose 
first  and  great  command  is,  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  mind,  and 
soul,  and  strength,  and  thy  neighbor  as  thyself;" 
and  who  has  left  us  an  example  of  meekness  and 
charity  such  as  the  world  never  saw  before. 
The  miseries  and  mischiefs  occasioned  by  lawless 
anger  in  the  Church,  in  private  associations,  and 
in  the  domestic  circle,  are  without  end.  How 
true  it  is,  that  "  where  envying  and  strife   are 


V 


,  and  fires  the 
V,  lamentation, 
s,  and  families, 
he  world's  his- 
i  for  the  poet's 
ic  declamation. 

of  one  king, 
has  often  em- 
nd  peaceful,  in 
)f  bishops  and 

God  in  blood, 
lom  the  world 
try,  cruel  igno- 
red anger  have 
rist.  Nothing 
us  of  the  Gos- 
■ue  religion,  or 
iiim  who  is  the 
)ve,  and  whose 

shalt  love  the 
and  mind,  and 
or  as  thyself;" 
*  meekness  and 
r  saw  before, 
ned  by  lawless 
;sociations,  and 
ut  end.  How 
and  strife   are 


NATUUK 


29 


there  is  confusion  and  every  evil  work."  Anger, 
peevishness,  wrath,  rage,  and  implacable  resent- 
ment can  never  be  vindicated  ;  they  are  so  hateful 
in  themselves  and  so  destructive  in  their  nature, 
and  so  mischievous  in  their  effects,  that  they  can 
never  admit  of  a  defense ;  every  wise  man  con- 
demns them.  "  Wratli  is  cruel  and  anger  is  out- 
rageous ;  and  who  can  stand  before  envy  ?" 

"The  ocean  lashed  to  fury  loud, 
Its  high  waves  mingling  with  the  cloud, 
Is  peaceful,  Bwect  serenity. 
To  anger's  dark  and  troubled  sea." 

— Eastbubnk. 


11 


?'^^mKi:^-i  ~i  ..:%at!a!fci»ifd«EgB;^?cis-?-.rJ::r^ 


30 


ANGER. 


III.  CAUSES  OF  ANQER. 

Before  the  skillful  physician  will  undertake 
to  prescribe  for  the  patient,  he  will  first  carefully 
and  critically  diagnose  or  examine  the  case.  He 
will  investigate  us  to  the  location  of  the  trouble 
and  its  primal  cause.  May  we  not  wisely  follow 
his  example? 

A  leading  cause  for  the  existence  of  anger,  I 
think  we  may  safely  affirm,  is  the  natural  temper- 
ament we  inherit  from  our  ancestors.     There  are 
some  persons  of  temperament    so  cold,  so   dull, 
and  phlegmatic,  that  it  requires  almost  an  appli- 
cation of  gunpowder  or  nitro-glycerine  to  rouse 
them   to   action   and   quicken   their   sensibilities. 
Otliers  come   into   this    world    with    a  sanguine, 
nervous    temperament — they    are    generally   hot- 
blooded  or  hot-headed.     We  see  this  very  clearly 
in  the  animal  kingdom,  the  dull,  crocky,  heavy, 
and    the    lively,    sprightly,    fiery    animal.      The 
passions  are  powers  in  man  which  are  partly  be- 
longing  to  the    body    and    partly   to  the   mind. 
The  temperament  of  the  body  has  a  great  influ- 
ence in  disposing  us  to  irascibility,  or  to  gentle- 
ness and  meekness.    Since  the  passions  arc  not 


CAUSES. 


31 


NGER. 

will  undertake 
11  first  carefully 
J  the  case.     He 

of  the  trouble 
at  wisely  follow 

nee  of  anger,  I 
natural  temper- 
nrs.  There  are 
>  cold,  so  dull, 
Imost  an  appli- 
yrcerine  to  rouse 
i>ir  sensibilities, 
ith    a  sanguine, 

generally  hot- 
this  very  clearly 
,  crocky,  heavy, 

animal.  The 
h  are  partly  be- 
y  to  the  mind, 
as  a  great  influ- 
ty,  or  to  gentle- 
passions  arc  not 


merely  or  entirely  operations  of  the  mind,  but  of 
the  mental  exertions  in  unison  with  the  flow  of 
animal  spirits  and  the  commotions  of  the  animal 
nature,  the  differences  in  the  physical  and  mental 
structure  are  very  marked,  especially  in  disturb- 
ances of  min  I  or  of  body. 

When,  for  instance,  we  see  an  object  that  pro- 
vokes our  resentment  we  not  only  feel  a  certain 
impression  of  mind,  but  also  a  certain  commotion 
in  our  bodies.     We  may  not  be  able  clearly  to 
explain  the  connection  of  mind  and  body,  or  how 
the  commotion  is  carried  on  in  our  bodies,  but 
we  know  that  the  animal  spirits  are  agitated,  the 
blood  is  greatly  accelerated  in  its  motion.     The 
effects  of  the  agitation  becore  very  apparent  to 
those  around  us,  even  though  we  nrhy  try  to  con- 
ceal   it.     Our  eyes,  eyebrows, /iiostrils,  temples, 
cheeks,  all   betray  ns  on  this  occasion.     When 
Jehovah  speaks  of  the  fall  of  the  enemies  of  Is- 
rael, in  the  latter  days,  upon  the  mountains  of 
Israel,  he  says,  speaking  after  the  manner  of  men, 
the  "fury  shall  come  up  in  my  face."     (Ezekiel 
xxxviii,  18.)     It  is  an  interesting  query  how  the 
blood,  the  seat  of  life,  is  under  the  empire  and 
control  of  moral   impressions.     That  it  is  so  is 
obvious,  as  the  innocent  blush,  the  fiery  glance, 
the  scowl  of  anger  clearly  indicate.     It  is  very 
evident  that  our  natural  constitutions  are  very 


!!i 


Hi 


.,—■■■«■»'  »«»ei^M*«iisrf^S*SK8BBiaSr-   *' 


32 


ANQER. 


f; 


different.  Certain  habits  of  body  more  dispose 
to  irritability  of  tcnuuT  than  others.  Some  are 
more  fiery  in  their  nature;  they  kindK;  into  a 
flame  almost  by  a  kind  of  spontaneous  combus- 
tion; are  angry  at  the  children,  the  servants,  the 
horses,  their  tools  or  implements,  sometimes  at 
the  weather,  the  sun  or  moon ;  or  as  Jonah,  who 
was  angry  at  the  worm,  at  the  wind,  the  sun,  the 
gourd.  The  writer  once  saw  a  man  in  a  fit  of 
anger  furiously  kicking  his  own  gate.  The  great- 
est commotions  often  originate  in  the  smallest 
matters,  for  these  most  readily  interest  little 
minds.  An  angry  man,  when  he  returns  to 
reason,  is  angry  at  himself. 

Swift  says,  "  Our  passions  are  like  convulsive 
fits,  which  make  us  stronger  for  the  time,  but  leave 
ns  weaker  forever  after."  Henry  says,  "When 
passion  is  on  the  throne,  reason  is  out  of  doors." 
One  fretful,  angry,  peevish  disposition  disturbs 
the  peace  of  a  whole  family.  Of  all  hateful 
characteristics  there  is  none  so  odious  and  ridic- 
ulous as  a  selfish  and  angry  temper  in  a  worth- 
less man.  He  who  shows  his  passions  tells  his 
enemy  where  to  hit  him.  Angry  men  have  gen- 
erally good  memories. 

"  The  wildest  ills  that  darken  life, 

Are  rapture  to  the  bosom's  strife; 
'         The  tempeHt,  in  its  blackest  form, 

Ib  beauty  to  the  boBom's  storm ; 


ly  more  dispose 
hers.  SoiiR'  nro 
y  kiiuUi;  into  a 
liiucous  conibus- 
the  serviints,  tlin 
ts,  sometimes  at 
•r  ns  Jonnli,  who 
iiul,  the  sun,  the 

mnn  in  a  fit  of 
;ute.    The  groat- 

in   the  smallest 

y   interest    little 

he    returns   to 

;  like  convulsive 
le  time,  but  leave 
ry  says,  "  When 
is  out  of  doors." 
)osition  disturbs 
Of  all  hateful 
>dious  and  ridic- 
ipor  in  a  worth- 
)assions  tells  his 
y  men  have  gen- 

in  life, 
's  strife; 
st  form, 
jtorm ; 


CAUSES.  33 

The  ocean,  luplied  to  fury  loiul, 

ItH  liigli  wiivo  niinglinj;  with  tlie  cloud, 

Is  peiiceful,  Hweet  serenity, 

To  unger'a  durli  and  stormy  sea." 

J.  W.  Eastburnk. 

A  fruitful  cause  of  anger  is  an  inordinate  and 
unreasonable  self-esteem.  It  is  often  called  pride, 
is  sometimes  confounded  with  vanity  and  some- 
times with  dignity.  Pride  is  the  high  opinion 
that  a  poor,  little,  contracted  soul  entertains  of 
itself;  while  dignity  consists  in  just,  great,  and 
uniform  actions,  and  is  always  the  opposite  of  mean- 
ness. Pride  is  manifested  by  praising  ourselves, 
adorning  our  persons,  attempting  to  appear  before 
others  in  a  superior  light  to  what  we  are,  con- 
tempt and  depreciation  of  others,  envy  at  the 
excellencies  of  others,  anxiety  to  gain  applause, 
impatience  of  contradiction,  and  it  is  the  parent  of 
anger.  A  contentious  spirit  is  usually  a  proud 
one;  and  only  by  pride  coraeth  contention.  It 
is  pride  that  makes  men  angry  and  passionate. 

Collier  says:  "Pride  is  so  unsociable  a  vice, 
and  does  all  things  with  so  ill  a  grace,  that  there 
is  no  closing  with  it.  A  proud  man  will  be  sure 
to  challenge  more  than  belongs  to  him  ;  you  must 
expect  him  stiff  in  conversation,  fulsome  in  com- 
mending himself,  and  bitter  in  his  reproofs."  Col- 
ton  says :  "  Pride  either  finds  a  desert  or  makes 
one;  submission  can  not  tame  its  ferocity  nor 

3 


.!^^^B^K.-ae^i^*sw^a«cwg)(86:s^e>i.cJf«tt^^ 


34 


ANGER. 


satisfy  ita  voracity,  and  it  requirea  very  co.sMy 
fooil—its  kci'iuM-'s  liappiiie&s."  In  society  pride 
is  essentially  exacting,  insolent,  heartless,  de- 
tract ing. 

"  I'lidi-,  of  all  oihtTHlhe  most  duiigerous  fuult, 
PiiHX'oilri  from  vvant  of  sense  or  want  of  tliouglit. 
The  men  who  hibor  and  digest  things  most, 
Will  bo  much  apler  to  despond  tliau  Itoasl; 
F<tr  if  your  uutlior  he  profoundly  gowl, 
'Twill  cost  you  dear  before  he's  understood." 

Pride  adorns  itself  with  moral  corruption,  and 
limps  and  lisps  with  affected  grace,  demanding 
far  too  mnch  of  us.  We  can  not  pa>  the  price. 
We  could  not  if  we  would,  and  we   would  not 

if  we  could. 

We  have  a  remarkable  illustration  of  this  in 
the  anger  and  rage  of  Haman  (Esther  v,  13) : 
"Yet  all  this  availoth  me  nothing,  so  long  as  I 
8ee  Mordecai,  the  Jew,  sitting  at  the  king's  gate." 
He  had  honors,  and  dignities,  and  wealth,  and 
place,  and  power,  the  smdes  of  royalty,  and  the 
applause  of  the  people,  but  Mordecai  had  been  able 
to  retain    a   treasure  which    few   courtiers   pos- 
sessed—a whole  conscience— and  he  could  not,  in 
his  conscience,  pay  an  idolatrous  obeisance  to  any 
human  being.     Haman  was  so  full  of  haughtiness 
and   self-esteem   that  he  became  quite  enraged, 
filled  with  indignation.     His  anger  arose  to  white 
heat.    He  breathed  nothing  but  revenge.    The 


VA  CSICS. 


36 


e8  very  cosMy 
ii  society  pride 
heartless,    ile- 
us fuult, 
tuf  tliout^lit. 
8  most, 

I  l)oiiHt; 

Jerstood." 

corruption,  and 
ace,  (Icmaiuling 

pay  the  price. 

we   Aould  not 

ation  of  this  in 
Esther  v,  13): 
jr,  SO  long  as  I 
he  king's  gate." 
ind  wealth,  and 
•oyalty,  and  the 
lai  had  been  able 
r  courtiers  pos- 
he  could  not,  in 
obeisance  to  any 

II  of  haughtiness 
!  quite  enraged, 
er  arose  to  wliite 
t  revenge.    The 


life  of  the  offender  and  the  lives  of  his  fmiily 
would  not  suftice  to  cool  his  boiling  wnitli.  A 
gallows,  one  hundred  feet  high,  niiist  be  prepared 
inuuediately  for  the  man  who  dares  to  keep  an 
independent  conscience.  The  vast  sum  of  ten 
thousand  talents  of  silver  is  offered  for  the  king's 
private  treasury,  if  he  will  only  sign  a  decree  to 
(lestroy  a  whole  nation,  to  cool  Haman's  anger  and 
quiet  his  vengeAd  wrath.  Such  torment  of  soul 
did  his  envy  and  malice  bring  upon  him. 

What  is  the  cause  of  this  great  anger?  Let 
us  inquire.  The  answer  is.  It  is  pride;  "Only  by 
pride  cometh  contention."  "In  the  mouth  of 
the  wicked  is  the  rod  of  pride."  Pride  keeps 
men  in  continual  vexation,  while  the  meek  and 
humble  possess  their  souls  in  peace  and  pros- 
perity. The  proud  man's  character  is  so  odious 
that  people  often  take  pleasure  in  vexing  him, 
and  he  has  such  a  lofty  opinion  of  himself  that 
he  often  imagines  he  is  intentionally  insulted  when 
no  one  ever  thought  of  such  a  thing;  and  he 
considers  things  an  insult  to  him  of  which  a  more 
sensible  man  would  take  no  notice.  He  often 
thinks  that  he  is  not  respected  by  his  equals  and 
his  dependents  as  he  ought  to  be ;  hence  his  life 
is  full  of  disquietude  and  distraction.  Angry, 
resentfid,  malevolent  passions  torment  his  soul, 
rob  him  of  repose,  and  haunt  him  like  specters. 


3Q  ASOER. 

.'•Tm  all  in  vuin,  thlH  nigo  that  tearn  thy  bosom; 
Liko  II  l")'>r  l-i'-'l  •I"'''  """'•'■'*  ',','  '^  '-''*"• 
Tlxiu  buuleal  lliynolt  to  deiilli." 

-      How  true  the  w.mls  of  wi-saom, '<  It  i8  better 
to  be  of  un  hu.ul.le  Him-it  with  tlH|  lowly,  than  to 

LaethesHwiththeim>uar     It.pnc 
that  fill,  the  w.nl.l  with  80  much  uuuuo..ty.     In 
th    H   pentl.uu.lauce  of  Helf-csteeu.  we  huget  what 
veare.     We  elain^  attentions  to  wh.ch  we  are  by 
no  means  entitle.!,  an.l  we  arc  rigorous  to  otlenses,  a« 
"wo  ourselves luul  never  offetuUnl.       i  our  prjde 
were  subduea,  cut  down,  and  plucked  up  by  the 
roots,  pa.sion  would  quickly  subside.     Humd.ty 
and  meekness  would  take  its  place,  and  love  and 
poaec  wouhl   prevail   instead  of  war   and  anger. 
It   is  difficult  for  a  haughty  man  to  forgive  one 
who  has  caught  him  in  a  fault ;  his  rcscntntent 
will  hardly  cool  till  he  has,  in  some  way,  regained 
the  advantage  he  lost,  and  by  some  means  pro- 
voked  the  other  to  do    him  equal  wrong.     He 
hates    the    man   he   has    once    offended,   and  he 
nurses   his  wrath    and   keeps    it  warm.     To  be 
angry  is  to   revenge  the  fault    of   others   upon 
GUI.  elves.     There  is  an  old  proverb,  «  That  anger 
is'like  ashes,  which  flv  back  in  the  face  of  h.m 
who  throws  them."     Dr.  Arnold,  when  at  Lale- 
ham,  once  lost  all  patience  with  a  dull  scholar, 
when  the  pupil  looked  up  in  his  face  and  said, 


t',1  IW/i'.S. 


87 


1  thy  bosom ; 

lUgO, 

,  "  It  18  better 
lowly,  thun  to 
"     It   i«  prido 
iiiiiiiH'f^ity*     in 
we  tit  ryot  what 
liich  wc  ure  by 
ustootVonses,  as 
.     If  our  pride 
[jUcd  up  by  the 
lide.     Humility 
s,  and  love  and 
var   and  anpor. 
to  forgive  one 
his  resentment 
le  way,  regained 
ome  means  pro- 
iial  wrong.     He 
ffended,   and  he 
warm.     To  be 
of   others   upon 
>rb,  "  That  anger 
the  face  of  him 
\,  when  at  Lale- 
1  a  dull  scholar, 
lis  face  and  said, 


"Why  (1»»  you  speak  angrily,  wir?  Indeed,  I  urn 
doing  t'.-  best  1  «!an."  Yiiirn  ut\er  he  used  to 
tell  the  >tory  to  his  fliiltlren,  and  Huy,  "  1  never 
felt  80  ashuined  of  myself  in  my  life.  That  look 
and  that  speeeh  I  huvo  never  forgotten." 

Ignoranoe   in  very   often   the   cause   of  sinful 
anger,  as  it  is  always,  more  or  less,  the  foiiiidii- 
tiou  of  pride.     A  weak  mind  is  easily    kindled 
into  resentment,  and  u  fool's  wrath   is  presently 
known;  it  rises  and  Humes  «)u  the  slightest  provo- 
cation, it   flashes  in    his   countenance  like   light- 
ning, and  breaks  out  in  boisterous  language  and 
unbecoming  expressions  that  betray  great  weak- 
ness and  folly.     A  prudent  man  covereth  shame 
by   suppressing   his    resentment,   controlling   his 
temper,   maintaining   possession  of  himself,   and 
keeping  his  wrath  as  with  a  bit  and  bridle.     The 
man  of  nngoverncd  temper,  of  uncontrolled  anger, 
informs  every  one  with  whom  he  comes  in  con- 
tact that  he  is   a    weak,  foolish,  ignorant   man. 
Nabal  is  his  name,  and  folly  is  with  him.     Solo- 
mon gives  this  necessary  caution  :  "  Bo  not  hasty 
in   thy  spirit  to   be  angry;  for  anger  resleth  in 
the  bosom  of  fools."     It  has  its  quiet  and  settled 
abode  in   that   bosom.     It  is  the  constant  com- 
panion, is  on  hand  on  all  occasions.     "He  that 
is  soon   angry  dealeth  foolishly  ;  and   a  man  of 
wicked  devices  is  hated."     His  passion  hurries 


■■a!a&t:«(*»».^tM1»e»^'^pi»--*M3*'*w«***'^^  ^fci^ftSr-*s??^-a  --^^.-  - 


38 


ANGER. 


him  away  into  many  rash  and  foolish  words  and 
deeds.  "The  fool  rageth,"  becomes  unmanage- 
able. His  whole  nature  is  thrown  into  a  raging 
flame  of  passion.  Advice,  cautions,  and  reproofs 
fall  upon  his  soul  as  sparks  of  fire  on  combusti- 
ble material.  "Make  no  friendship  with  an 
angry  man ;  and  with  a  furious  man  thou  shalt 
not  go"  in  company  frequently,  nor  converse 
with  him  familiarly  as  friends  do,  "lest  thou 
learn  his  ways,  and  get  a  snare  to  thy  soul." 

"  The  discretion  of  a  man  deferreth  his  anger  ; 
and  it  is  his  glory  to  pass  over  a  transgression." 
That   is    something    more    than    postponing   its 
avengcment,  it  is  checking  it.     It  is  blowing  out 
of  existence  its  first  sparks,  it  is  crushing  it  in  its 
very  germ.     This  is  his  glory.     It  is  a  splendid 
conquest.     The  wise  man  is  liable  to  passion;  he 
has  the  same  nature  and  temperament  as  the  ig- 
norant and  fimlish  man,  and  circumstances  in  life 
often  occur  to  evoke  it.     It  rushes  up  within  him, 
and  its  instinct  is  revenge,  but  he  forbears.     In- 
stead of  acting  under  its  impulse  he  waits  until 
its  fires   cool.     It   is  said  of  Julius  Csesar,  that 
when  provoked  he  used  to  repeat  the  whole  Ro- 
man alphabet  before  he  suflFered  himself  to  speak ; 
and  Plato  once  said  to  his  servant,  "  I  would  beat 
thee  now,  only  I  am  angry."     It  is  a  noble  sight 
to  see  a  man  holding  a  calm  mastery  over  the 


oHsh  words  and 
)nies  unniuiiage- 
m  into  a  raging 
ns,  and  reproofs 
ire  on  combust i- 
idship    with    an 

man  thou  shalt 
y,   nor   converse 

do,  "lest  thou 
)  thy  soul." 
erreth  his  anger ; 
a  transgression." 
I  postponing  its 
It  is  blowing  out 
crushing  it  in  its 

It  is  a  splendid 
lie  to  passion  ;  he 
rament  as  the  ig- 
cumstances  in  life 
OS  up  within  him, 
he  forbears.     In- 
Ise  he  waits  until 
ulius  Csesar,  that 
!at  the  whole  Ro- 
hiraself  to  speak ; 
nt,  "  I  would  beat 
[t  is  a  noble  sight 
mastery  over  the 


CAUSES. 


39 


'*m'-i-AMiA**^mii- 


.i^ 


surging  billows  of  his  own  passions,  bidding  them 

wo  so  far  and  no  farther. 

'     A  discreet  man  is  disposed  to  be  cautions  m 

giving  ear  to  false  accusers  and  slanderers.     He 
Lows  that  they   are    Satan's   uistruments.     He 
tiUbe  likely  to  prevent  all  angry  feehng  unt. 
h     has  fully  examined  all  the  circun.stauces  of 
t  J  ,  at  firs'  sight,  appears  to  be  a  provoca  .on 
He  V  ill  examine  all  the  circumstances  .n  a  clear 
Ught,  and  weigh  them  in  a  just  and  even  balanc  . 
The  storm  and  noise  of  some  men  dearly  u^- 
cate  a  consciousness  of  the  narrowness  of  their 
T.  mnlerstandings.     They   feel  their  .gnorance 
and  insufficiency,  and  appear  determined  to  gam 
by   their   clamors  that  attention   and  regard  ot 
lich  they  know  themselves  to  be  underservir^g; 
They  make  up  in  noise  and  bluster  what  they 
lack   in  sense  and  intelligence.     How  the   em- 
ployes   and  domestics    of   such   men    are  to    be 
pitied'     In  their  hearts  they  must  despise  those 
Impty  bawlings  and  angry   blusterings.     Seneca 
says  truly:  "This  passion  indicates  great  weak- 
ness."     Pythagoras  says:    "Anger  begins  with 
folly  and  ends  with  repentance." 

"Thou  must  chain  thy  passions  down; 
Well  to  serve,  but  ill  to  sway, 
Like  the  fire  they  must  obey. 
They  are  good,  in  subject  state. 
To  strengthen,  warm,  and  animate; 


-"i-5??!C!»^^w^««t»«sr»i»-*IB'*'  -f 


40 


ANGER. 


But  if  once  we  let  tlu-in  reit,'n, 
They  swocp  with  desoliiliny;  train, 
.    Till  tliey  hut  leave  a  hated  iiauie, 
A  ruined  aoul,  and  blackened  fame." 

— E.  Cook. 

Carelessness  and  inattention  to  the  state  of  our 
own  hearts  is  a  prolific  source  of  angry  passions 
and  sinful  tempers.     "Take  heed  to  thy  spirit" 
is  a  command  from   God   to   his   people.     And 
again :  "  Take  heed  to  thyself,  and  keep  thy  soul 
diligently."     (Deuteronomy  iv,  9.)     "Keep  thy 
heart  with  all   diligence;  for  out  of  it  are  the 
issues  of  life."     (Proverbs  iv,  23.)     Every  thing 
depends  upon  the  state  of  the  heart.     Jesus  said : 
"Out  of  the  heart  proceed  evil  thoughts,  mur- 
ders," etc.     "  As  a  man  thinketh  in  his  heart  so 
is  he."     If  the  heart  as  a  fountain  be  not  kept 
pure,  all   the  streams  of  life    will  be  poisoned. 
If  the  heart  as  a  garden  be  not  kept  well  culti- 
vated, the  whole  sphere  of  life  will  be  overrun 
with  the  thorns  and  weeds  of  anger  and  pride. 
If  the  heart  as  a  fortress  be  not  kept  securely 
guarded,  the  enemy  will  come  in  and  blow  up 
the   magazine.     The  motions  and  tendencies  of 
the  inner  man  should  be  kept  carefully  and  con- 
stantly  guarded.     Our   lives  will  be  regular  or 
irregular,  consistent  and  happy,  comfortable,  or 
otherwise,  according  as  we  guard  our  tempers  and 
passions  or  neglect  them.    It  is  not  enough  that 


^  i-'ts^aW-K*'-*^'-'-'  -*l''**^''' '  •■*"' 


in, 
e, 
me." 

— E.  Cook. 

the  state  of  our 

angry  passions 

[  to  thy  spirit" 

i  people.     And 

il  keep  thy  soul 

I.)     "Keep  thy 

t  of  it  are  the 

)     Every  thing 

rt.     Jesus  said : 

thoughts,  mur- 

in  bis  heart  so 

lin  be  not  kept 

ill  be  poisoned. 

kept  well  culti- 

ivill  be  overrun 

iger  and  pride. 

)t  kept  securely 

in  and  blow  up 

1  tendencies  of 

refully  and  con- 

\  be  regular  or 

comfortable,  or 

our  tempers  and 

not  enough  that 


CA  USES. 


41 


we  guard  our  eyes,  our  ears,  our  tongues,  our 
hands,  or  our  feet ;  the  heart  must  be  carefully 
guarded  and  kept  with  all  diligence. 

Anger  is  such  a  headstrong    and  impetuous 
passion,  that  the  ancients  called  it  madness ;  and, 
indeed,  there  is  but  little  difference  between  an 
angry  man  and  a  madman  while  the  fit  continues, 
because  both  are  void  of  reason,  and  blind  to  the 
state   of  their  own   heart.     A   spark  may  set  a 
town  on  fire.     One  fit  of  anger  may   give  you 
cause  to  mourn  all  the  days  of  your  life.    Quench 
the  first  rising  of  the  fire.     Socrates  watched  his 
heart  so  closely,  that  when  he  found  in  himself 
any  tendency  or  disposition  to  anger  he  would 
check  himself  by  speaking  low,  in  direct  opposi- 
tion to  the  motions  of  his  kindling  displeasure. 
If  you  are  conscious  of  warmth  of  temper  keep 
your  mouth  shut,  for  words  fan  the  flame  and 
increase  the  mischief. 

Fits  of  anger  bring  fits  of  disease.  Many  a 
person  has  dropped  dead  in  a  rage.  "  Whom  the 
gods  destroy  they  first  make  mad,"  and  the  ex- 
ample is  often  followed  now,  for,  by  making  your 
opponent  in  argument  angry,  you  can  all  the 
more  easily  demolish  him.  Dr.  Fuller  used  to 
say  that  "the  heat  of  passion  makes  our  souls 
to  crack,  and  the  devil  creeps  in  at  the  crev- 


ices. 


Anger   is  a  passion   the   most  criminal 


y^^ 


■/:-.■: 


42 


ANGER. 


ti' 


and  destructive  of  all  the  passions;  the  only 
one  that  not  only  bears  the  appearance  of  in- 
sanity,  but  often  produces  the  wildest  form  of 

madness. 

It  is  difficult,  indeed,  sometimes  to  mark  the 
line  that  distinguishes  the   bursts  of  rage  from 
the   bursts  of  frenzy,  so   similar  are  its   move- 
ments,   and    too    often    ecpially    similar    are    its 
actions.     What  crime  has  u.»t  been  ci)mmitted  in 
the  paroxysms  of  anger?     The  friend   has  been 
murdered  by  his  friend,  the  child  massacred  by 
the  parent,  the  Creator  blasphemed  by  the  crea- 
ture.    Anger  is  a  storm   of   the    human    mind 
which  wrecks  all  our  better  affections,  drowns  rea- 
son and  conscience,  and,  as  a  ship  is  driven  with- 
out helm  or  compass  before  the  rushing  gale,  the 
mind  is  borne  away  without  guide  or  government 
by  the  tempest  of  unbounded  rage.     One  angry 
word   sometimes   raises    a   storm   that   time  can 

not  allay. 

Cumberland  says :  "  The  passions  may  be  hu- 
mored till  they  become  our  master,  as  a  horse 
may  be  pampered  till  he  gets  the  Viter  of  his 
rider;  but  early  discipline  will  prevent  mutiny, 
and  keep  the  helm  in  the  hands  of  reason." 
Bishop  Hall  says:  "The  proud  man  hath  no 
God ;  the  envious  man  hath  no  neighbor ;  the 
angrv  man  hath  not  himself.     What  can  he  have 


-^gbMlB'^fcWW    -mJB 


1 


ions;  the  only 
)eiirunce  of  in- 
k'ildest  form  of 

es  to  mark  the 
a  of  rag«  from 
are  its    move- 
similar    are    its 
in  committed  in 
friend   has  been 
Id  massacred  by 
led  by  the  crea- 
e    human    mind 
ions,  drowns  rea- 
p  is  driven  witli- 
rushing  gale,  the 
le  or  government 
ige.     One  angry 
1   that   time  can 

iions  may  be  hu- 
aster,  as  a  horse 
thb  Ijeiter  of  his 
prevent  mutiny, 
ands  of  reason." 
id  man  hath  no 
o  neighbor;  the 
Vhat  can  he  have 


CAUSES. 


43 


that  wants  himself?  What  is  he  better  that  has 
himself,  and  wants  all  others ?  What  .8  he  better 
that  has  himself  and  others,  and  yet  wants  Cod . 
What  good  is  there,  then,  in  being  a  man,  it 
he  be  wrathful,  proud,  or  envious?"  "How 
luany  there  are  who  check  passion  with  pussi(,n, 
and  are  very  angry  in  reproving  anger!  bueh 
a  reproof  of  vice  is  a  vice  to  be  reproved. 
(Seeker.) 

"  Aa  poliahed  steel  receives  a  stain 

From  drops  at  nimlom  flung, 
So  does  tlie  child  when  words  prolane 

Drop  from  a  parent  s  tongue ; 
The  rust  eata  in,  and  oft  we  find 

That  naught  which  we  can  do, 
To  cleanse  the  n>et«l  or  the  mind, 

The  brightness  will  renew." 

Another  cause  of  anger  is  coveioumm.     Men 
often,  when  crossed  in  their  designs,  frustrated  in 
their  purposes,  blasted  in  their  hopes    or  disap- 
pointed in  their  wishes,  sink  into  fretfuliu^ss  and 
impatience.     Take  an  example.     King  Ahab  had 
all   the  honor,  power,  and  profit  that  a  whole 
kingdom  could  bestow.     He  had  the  undiputed 
possession    of   a    throne    and    kingdom.     Much 
would  have  more;  the  covetous  man  is    .ke  the 
grave,  which  never  says,  "  It  is  enough.       Inor- 
dinate   desire   for  wealth   is  never  satisfied ;   so 
Ahab  coveted  the  little  garden  spot  of  his  neigh- 


44 


ANGER. 


bor.  Naboth,  being  a  Hebrew,  and  umlor  the 
laws  of  that  nation,  couUl  not  alienate  from  his 
heirs  and  successors  tliat  little  plot  of  ground,  so 
he  refused  the  unreasonable  demand  of  the  king. 
Ahab,  who  had  little  thought  of  the  divine  law, 
and  perhaps  less  of  the  rights  of  his  subjects, 
came  into  the  palace  so  sad  and  sore  displeased 
that  he  could  not  enjoy  the  thousands  of  good 
things  around  him,  but  threw  himself  upon  the 
bed  in  a  rage,  and  turned  his  face  away  and  re- 
fused to  eat.  Poor,  petulant,  passionate  Ahab 
grew  sick  with  vexation;  he  pined  away  under 
the  hot  fever  of  resentment,  and  breathed  only 
revenge  and  slaiightcr.  In  his  anger  he  slew  a 
man,  in  his  self-will  he  digged  through  a  wall 
and  took  possession  of  an  innocent  man's  estate. 
His  covetousness  overcame  his  honor  and  his 
honesty,  and   pierced    Mm  through   with    many 

sorrows. 

"  He  that  is  greedy  of  gain  troubleth  his  own 
house"  with  impatience  and  fretfulness,  when  he 
can  not  obtain  what  his  soul  lusteth  after,  or 
when  he  loses  what  he  had  already  gained.  He 
troubles  his  own  house  by  niggardly  provision 
for  the  necessities  of  his  family,  fretting  at  every 
outlay,  grudging  every  comfort,  disturbing  the 
peace  of  the  family  by  his  miserable  temper  and 
his  irritability,  anxiety,  and  angry  passions. 


■  ■  ■^foUi^v^  a!W!MI***=-" 


,»W54  tE***^"-''^*'*^' 


—  -s^wriwiwr^ 


and  unclor  the 
lii-nate  from  his 
ot  of  gi'ound,  so 
!ind  of  the  king. 
■  the  divine  law, 
of  his  subjectsj, 
\  sore  displeased 
ousands  of  good 
iiiniself  upon  the 
ice  away  and  re- 
passionate  Ahab 
ined  away  under 
id  breathed  only 
anger  he  slew  a 

through  a  wall 
sent  man's  estate. 
i  honor  and  his 
)ugh   with    many 

;roubleth  his  own 
itfulness,  when  he 
lusteth  after,  or 
?ady  gained.  He 
ggardly  provision 
,  fretting  at  every 
t,  disturbing  the 
jrable  temper  and 
jry  passions. 


CA  USES. 


45 


Angry   and   irritable  men   are   as   ungrateful 
and   unsociable   as  thunder  and  lightning,  being 
in  themselves  all  storms  and  tempests,  while  quiet 
and  good  tempered  natures  are  like  fair  weather, 
welcome  to  all,  and  acceptable  to  all  men;  they 
gather  together  all  whom  the  other  incenses;  as 
tUey  have  the  good  will  and  good  wishes  ot  all 
their  neighbors,  so  they  have  the  full  possession 
of  themselves,   and    in    patience   and    quietness 
possess   their   souls.     But    how   with   the  angry 
man  who   is  greedy  of  gain  ?     Who  thinks  well 
of  an  ill-natured,  churlish  man,  who  has  to  be 
always  approached  in  the  most  guarded  and  cau- 
tious way?     Who  desires  him  as  a  neighbor  or  a 
partner  in  business?     He  keeps  all  about  him  in 
nearly   the  same  state  of  mind   as  if  they  were 
living  next  door  to  a  hornets'  nest  or  to  a  rabid 
animal.     Bad  money  can   not  circulate  through 
the   veins   and  arteries  of  trade.     It  is  a  great 
pity  that  bad  blood  can  circulate  through  the 
veins  and  arteries  of  the  human  frame. 

Lamentation  is  the  only  musician  that  always, 
like  a  screech-owl,  alights  and  sits  on  the  roof 
of  an  angry  man.  Anger  has  been  well  com- 
pared to  a  ruin  which,  in  falling  upon  its  vic- 
tims, breaks  itself  to  pieces.  It  is  a  very  dan- 
gerous  thing  to  have  such  neighbors  for  we 
could  sit  more  safely  on  the  horns  of  a  bull  than 


-  >w»-,tf.wyi...  ImKiji  WX 


46 


ASGKR. 


to  live  in  quietness  with  such  characters.     We, 
therefore,  Hhould  form  no  friendship  with  a  per- 
son of  a  wrathful  temper,  and  go  no  ftnther  than 
is  needful  with  a  man  of  a  fiery  and  unrestrained 
spirit.     Solomon  said  :  "  He  that  is  slow  to  wrath 
is  .)f  great  understanding,  but  he  that  is  hasty  of 
spirit  exalteth  folly."     It  requires  a  man  of  great 
understanding  rightly  to  control  and  regulate  the 
stormy    and    choleric    temper.     It    is    so   com- 
bustible   that   the    tiniest    spark    of   temptation 
will  set  it  in  flames ;  but  our  great  Creator  has 
given  us  an  understanding  to  Ci)ntrol  and  use  our 

passions. 

As  a  rule,  the  force  of  intellect  in  a  man  is 
alwavs  equal  to  his  impulses.     Where  there  are 
mighty  impulses,  there  is  powerful  understanding 
equal  to  those  impulses.     Such  a  man  can  be  calm 
in  the  storm  or  "  slow  to  wrath."     Temper  is  a 
kind  of  inner  atmosphere  in  which  man  breathes 
and  lives  and  works.     This  atmosphere  has  great 
varieties  of  temperature,  from  zero  to  blood  heat, 
and  great  changes  of  weather  too— serene   and 
stormy,  cloudy  and  sunny.     This  temper,  however, 
unlike  the  outward  atmosphere,  is  controllable 
by  man.     He  can  regulate  his  temperatures  and 
his  atmosphere,  and  it  will  well  repay  him  to  do 
it.     Our  greatest  victories  are  victories  over  tem- 
per.    It  endows  a  man's  life  with  a  kind  of  roy- 


.««,«BW.*B»-««W>-»**' 


CA  USES. 


47 


cliaracters.    We, 
ship  with  a  per- 
)  no  fin  ther  than 
and  unrostiained 
;  is  slow  to  wrath 
B  that  is  hasty  of 
cs  a  man  of  great 
and  regulate  the 
It    is    so   com- 
k    of   temptation 
rrcat  Creator  lias 
lutrol  and  use  our 

llect  in  a  man  is 
Where  there  are 
•ful  understanding 
\  man  can  be  calm 
h."  Temper  is  a 
liich  man  breathes 
nosphere  has  great 
5ero  to  blood  heat, 
■  too — serene  and 
s  temper,  however, 
re,  is  controllable 

I  temperatures  and 

II  repay  him  to  do 
victories  over  tem- 
irith  a  kind  of  roy- 


alty before  which  meaner  spirits  bow.  "  He  that 
is  slow  to  anger  is  better  than  the  mighty ;  and 
he  tlmt  rukth  his  spirit  than  he  that  takcth  a 
city."  To  conquer  self  is  a  most  righteous  war. 
His  spirit  is  his  own  domain.  It  is  the  Canaan 
(iod  has  given  him  to  conquer  and  to  rule.  He 
nuist  <lrive  out  the  CauaanitcH  before  he  can  truly 
enjoy  the  land,  "The  command  of  one's  self," 
says  Drcxilius,  "is  the  greatest  empire  a  man 
can  aspire  into,  and,  consequently,  to  be  sub- 
ject to  our  passions  is  the  most  grievous  slavery. 
Neither  is  there  any  triumph  more  glorious 
than  that  of  the  victory  obtained  over  ourselves, 
where,  whilst  the  conflict  is  so  short,  the  reward 

shall  ever  last." 

Cowper   has   very   graphically    described    an 

ungoverned  temper: 

"Some  fretful  tempers  wince  at  every  touch, 
Yon  always  do  too  little  or  too  much  ; 
You  speak  with  life,  in  liopes  to  entertain; 
Your  elevated  voice  goes  through  the  brain ; 
You  fall  at  once  into  a  lower  key- 
That  'b  worse '.  the  drone  pipe  of  a  humble-bee ; 
The  southern  sash  admits  too  strong  a  light— 
You  rise  and  drop  the  curtain— now  't  is  night ; 
He  shakes  with  cold-you  stir  the  fire,  and  strive 
To  make  a  blaze ;  tliat  's  roasting  him  alive. 
Serve  him  with  venison,  and  he  chooses  fish  ; 
With  sole— that's  just  the  sort  he  .lid  not  wish. 
He  takes  what  he  at  first  proteased  to  loathe, 
And  in  due  time  feeds  lieartily  on  both  ; 


4S 


Yot  Btill  o'ercloudod  with  n  conHtnnt  frown, 
IK-  a<,c8  not  8wull<.w,  but  Uv  jiulps  it  .L.wn. 
Y..ur  hope  to  ploiw.^  hiin  vain  on  every  i.lan. 
Himself  sliould  work  that  won.hT.f  he  ciinl 
AIuh!  his  ellortB  auui>le  his  distress ; 
He  lilies  yo.i  i.-ile,  ami  his  own  still  less. 
Thus  always  teasing  others,  always  teased, 
His  only  pleasure  is-to  bo  displcttaod. 


'^^K,iiiJ»aaSimiii»-ii*' 


it  frown, 
it  down, 
kcry  pliir, 
if  im  canl 

11  less. 
1  leased, 
mod." 


OBJECTS  ASD  LIMITS. 


49 


IV.  OBJECTS  AND  LIMITS. 

I  HAVE  said  that  anger  is  an  affection  of  our 
nature,  and  ha.s  its  lawful  objects  and  limits. 
The  text  is  not  a  conunand,  it  is  concession  and 
a  caution.  We  may  he  angry,  but  we  must 
not  sin.  To  be  angry  and  not  sin,  we  must  be 
angry  at  nothing  but  sin.  We  are  taught  how 
we  may  exercise  our  emotions  and  passions  un- 
der proper  restraints,  as  occasion  calls  for  their 

exercise. 

1.  We  may  be  angry  at  our  mm  »m8.     Indeed, 
we  ought  to  be.     It  is  most  becoming  that  we 
should   be.     Every   man    who    truly  repents   is 
grieved  at  his  own  folly  ;  and  more  or  less  angry  at 
himself  for  having  transgressed  a  holy  law,  and 
dishonored   God.     Thus   Job    xlii,  6,  said:    "I 
abhor,"   dislike,  detest,  and   loathe  «  myself  and 
repent "     He  was  filled  with  indignation  against 
himself  on   account  of  his  sin.     Thus  the  sons 
of  Israel   were  grieved  and  angry  with  them- 
selves for  having  treated  their  brother  and  their 
father  in  the  cruel  and  unnatural  way  they  did. 
Their  indignation  was  turned  against  themselves. 
"Thus,"    the   Psalmist    said,    "my    heart   was 

4  - 


50 


ANGER. 


grieved,  and  I  wn«  pricked  in  my  reins,"  dwply 
wounded  with  Horrow  and  uiigi-r  ut  my  hIu.  lli« 
mind  was  wounded  siml  distressed. 

Seneca  miys :  "Let  a  man  eouHider  his  own 
vices,  reflect  upon  his  follies,  and  he  will  see 
that  he  has  the  greatest  reason  to  be  angry  with 

himself." 

2.  We  may  lawfully  be  angry  with  the  vices  and 
follies    of  others.     That   meek    and   quiet   spirit 
which   is,  in  the  sight  of  God  of  great  price,  is 
not  a  passive  tameness  of  mind  where  all  steadi- 
ness of  principle  is  renounced,  and  where  a  sinful 
conformity  to  the  world  vitiates  the  whole  char- 
acter.    It  is  no  part  of  Christianity  to  yield  an 
unlimited  compliance  with  the  nuinuers  and  habits 
of  mankind.     The  true  dignity  of  our  manhood 
can  not  be  maintained  without  a  strong  and  stern 
determination  against  all  wrong.     The  true  purity 
of  the   Christian   character  can  never  be  main- 
tained by  an  easy  compliance  with  the  maxims 
and  tendencies  of  those  around  us.     Nehemiah's 
anger  was  just  and  reasonable  when  he  heard  the 
Jews  utter  their  impatient  complaints.     He  says : 
"  I  was  angry  when  I  heard  them  cry."     (Nehe- 
miah  v,  6,  7.)     He  was  too  wise  and  too  strong 
a  man  to' be  guilty  of  that  rashness  which  be- 
trays men  into  the  mischiefs  ot  nngoverned  pas- 
sion.   He  "consulted  within  himself"  before  he 


'*>■--  agennsra****-'*'"--' 


y  reins,"  ilcoply 

at  my  sin.     Hi« 

I. 

onsider  liis  own 

\iul  he    will  8to 

0  be  angry  willi 

with  the  vices  and 
and  qnict  spirit 
if  groat  price,  is 
where  all  steadi- 
iid  whore  a  Kininl 

the  whole  char- 
anity  to  yield  an 
[vnnors  and  hahits 

of  our  manhood 

1  strong  and  stern 
The  true  purity 

I  never  be  maiu- 
with  the  maxims 
us.  Nehemiah's 
/hen  he  heard  the 
)laints.  He  says : 
em  cry."  (Nehe- 
se  and  too  strong 
ishness  which  be- 
t  ungoverned  pas- 
limself "  before  he 


OliJECTS  AM)  LIMITS. 


51 


publioly  expressed  his  displensuro ;  he  took  time 
for   sober    thought,   and    then    ho    rebuked    the 

nobles. 

Theophrastus  ^aid :    "A   good   man   must  bo 
displeased  with  the  vices  of  the   wicked."     The 
meeUness  so  freciuently  recommended  in  the  Wonl 
of  God   is  not  a  sinful  easiness  and  indilference 
with  respect  to  the  abominations  which  are  prac- 
ticed in  our  day.     Where  is  our  zeal  for  God  if 
we  be  entirely  calm  and  unmoved  wheti  we  see 
his  laws  trampled  under  foot,  his  name  dishon- 
ored ;  when  innocoiicy  is  injured,  the  widow  and 
the  orphan  rol)bed  ;  the  house  of  the  Lord  treated 
as  if  it  were  only  a  place  of  recreation  or  amuse- 
ment;    the    holy  Sabbath    despised    and    lightly 
esteemed  ?     When  a  friend  is  ill  treated  or  a  be- 
loved  brother  or  sister    unjustly  reproached,   it 
would   be  criminal  to  sit  in  silence  and  show  no 
concern.     Where  an   innocent  person  is  injured, 
the  defenseless  and  helpless  trampled  upon  or  de- 
frauded, generosity  and  compassion  call  for  some 
degree  of  indignation.     Moses's  anger  was  kin- 
dled when  he  saw  the  people  given  to  idolatry. 
Lot's   righteous   sold  was  vexed  with  the  filthy 
conversation  of  the  wicked.     "  I  beheld  the  trans- 
gressors,   and    was   grieved    because   they    kept 
not  thy  law."     (Psalm  cxix,  168.)     "Moses  w  s 
angry  with  Eleazar  and  Ithamar."     "  Jesus  looked 


62 


ANGER. 


round  about  on  them  with  anger,  being  grieved 
for  the  hardness  of  their  hearts."  (Mark  iii,  5.) 
One  of  the  late  Dr.  Spencer's  parishioners  in 
Brooklyn,  New  York,  met  him  hurriedly  urging 
his  way  down  the  street  one  day  ;  his  lip  was  set, 
and  there  was  something  strange  in  that  gray  eye 
of  his.  "  How  are  you  to-day,  doctor  ?"  he  said, 
pleasantly.  He  waked  as  from  a  dream,  and 
replied,  soberly,  "I  am  mad!"  It  was  a  new 
word  for  a  mild,  true-hearted  Christian  ;  but  he 
waited,  and  with  a  deep,  earnest  voice  went  on, 
"  I  found  a  widow  standing  by  her  goods  thrown 
in  the  street;  she  could  not  pay  her  month's 
rent,  the  landlord  turned  her  out,  and  one  of  her 
children  is  going  to  die ;  and  that  man  is  a  mem- 
ber of  the  Church!  I  told  her  to  take  her 
things  back  again.  I  am  on  my  way  to  see 
him."  Who  will  say  that  this  anger  was  not 
commendable  ? 

There  is  an  anger  that  is  always  to  be  depre- 
cated and  condemned ;  it  has  death  and  destruc- 
tion in  it ;  it  is  the  anger  of  selfishness  and  of 
covetousness.  And  there  is  an  anger  that  is  always 
commendable  as  majestic  and  holy  as  the  anger  of 
truth  and  love  incarnated.  If  a  man  meets  with 
tyranny  and  injustice  he  should  be  roused  to  in- 
dignation to  defend  the  innocent  and  maintain 
the  right.     But  he  must  not  lay  up  any  enmity 


r,  being  grieved 
'     (Mark  iii,  5.) 

parishioners  in 
lurriedly  urging 
;  his  lip  was  set, 
in  that  gray  eye 
loctor  ?"  he  said, 
I  a  dream,   and 

It  was  a  new 
liristian  ;  but  he 
;  voice  went  on, 
er  goods  thrown 
»ay  lier  month's 
t,  and  one  of  her 
t  man  is  a  mem- 
ler  to  take  her 
my  way  to  see 
I  anger  was   not 

.rays  to  be  depre- 
ath  and  destruc- 
elfishness  and  of 
iger  that  is  always 
y  as  the  anger  of 
I  man  meets  with 
be  roused  to  in- 
>nt  and  maintain 
y  up  any  enmity 


OBJECTS  AND  LIMITS. 


63 


or  harbor  any  grudge.    The  flame  may  not  be 
sinful,  but  the  coals  are. 

Revenge   is  always  cruel,  mean,    and    sintul. 
"Some  call  it  manhood,"  says  Trapp,"but  it  is 
rather  doghood."     The  more  manly  and  noble  a 
man  is  the  more  mild  and  and  merciful  he  is. 
See  the  manly  David  taking  the  spear  and  the 
cruse  of  water  from  Saul's  pillow,  and  refusing 
to  hurt  his  most  implacable  enemy.     Great  men 
could   not   stoop  to  do   a   mean,   revengeful  act. 
Revenge  hurts  the  offerer  as  well  as  the  sufferer; 
as   in  the   foolish  bee,  when    in   her  anger  she 
stings  you,  leaving  her  sting  behind,  and  so  is 
doomed  ever  after  to  be  only  a  drone. 

3.  We  ought  to   be   angry  with  vicious  prao- 
tices'and  impropneties  in  the  house  of  God  in  con- 
nection with  public  worship.    The  place  appointed 
for  public  worship  has  always  been  esteemed  as 
sacred  to  the  service  and  worship  of  Almighty 
God.     Solomon  said:  "Keep  thy  foot  when  thou 
goest  to  the  house  of  God,  and  be  more  ready  to 
hear  than  to  give  the  sacrifice  of  fools,  for  they 
consider  not  that  they  do  evil."    Moses  was  the 
meekest  man  of  all  that  we  read  of;  yet,  where 
the  honor  of  divine  worship  was  concerned,  none 
was  more  indignant  and  resolute  than  he.     See  his 
resentment  at  the  golden  calf,  when  in  holy  indig- 
nation because  of  the  apostasy  of  a  people  so 


iL 


•  .t7j;'SHE»5*Kfa'WSS>' 


T 


64 


ANGER. 


remarkably  favored  and  distinguished  by  Ihe 
Almighty,  he  deliberately  broke  the  tables  at  the 
foot  of  the  mount,  threw  the  new-made  deity  into 
the  fire,  and  stamped  it  into  dust,  ground  it  into 
powder,  and  strewed  it  upon  the  water,  and  made 
the  children  ..f  Israel  to  drink  of  it. 

When  Korah  and  his  company  presumptuously 
transgressed  against  the  law  and  order  of  divine 
worship  Moses  was  very  wroth,  and  in  holy  dis- 
pleasure said  unto  the  Lord,  "  Respect  not  thou 
their  otfering."     When  Jesus  saw  the  holy  house 
of  prayer  profaned,  and  made  into  a  house  of  mer- 
chandise, a  den  of  thieves,  he,  the  loving  Savior, 
who  was  meek  and  lowly  in  heart,  corrected  the 
abuse  with  holy  resentment;   and  when  he  had 
made  a  scourge  or  whip  of  small  cords  he  drove 
them  out  of  the  temple.     The  apostle  Paul  was  a 
model  of  meekness,  a  pattern  of  gentleness ;  he 
bore   the  greatest  injuries   and   indignities  with 
astonishing  patience,  both  among  heathens.  Jews, 
and  false  brethren ;   yet,  in   the  government  of 
the   Church,  when   occasion  required,  he  firmly 
and  zealously  used  the  rod  of  discipline. 

4.  We  ought  to  be  angry  with  the  moral  dis- 
orders, disobedience,  and  disrespect  often  manifest 
in  our  oim  families.  To  maintain  and  preserve 
due  authority  in  the  home  circle,  so  as  to  pre- 
vent and  suppress  disobedience,  disorder,  negli- 


shed  by  Ihe 
!  tables  at  the 
aile  deity  into 
i^round  it  into 
iter,  and  made 
t. 

resumptuously 
rder  of  divine 
d  in  holy  dis- 
jpect  not  thou 
the  holy  house 
I  house  of  mer- 
loving  Savior, 
,  corrected  the 

when  he  had 
cords  he  drove 
stle  Paul  was  a 

gentleness;  he 
odignities  with 
heathens,  Jews, 
government  of 
ired,  he  firmly 
;ipline. 

1  the  moral  dia- 
;<  often  manifest 
n  and  preserve 
e,  so  as  to  pre- 
disorder,  negli- 


iil» 


OBJECTS  AND  LIMITS. 


55 


cence  and  vice,  without  forfeiting  our  own  peace 
of  mind,  and  our  personal  respect  is,  perhaps,  .n 
our   present    condition,    and    under    all    circum- 
stances,  as  difficult  a    branch    of  duty    as   any 
assigned  to  us  by  Divine  Providence.     To  tram 
up  our  children   in  the  way  they  should  go,  to 
have  them  in  subjection  with  all  gravity,  to  in- 
struct our  households  the  way  of  the  Lord,  and 
command  them   to    keep   it,  is  clearly  enjo.ned 
upon  us,  as  heads  of  families,  by  the  buvere.gn 
of  the  universe.     To  put  away  all  iniquity  lar 
from  our  tabernacles,  to  stir  up  the  slothful  and 
negligent,  to  rouse  the  inattentive,  to  restrain  and 
correct   the    vicious   and    unruly,   .s    absolutely 
necessary,  this  can   not  be  done  without  manly 
..oUition,  Christian   fortitude,   constant  c.rcum- 
^n    great  forbearance,  and  an   unwavenn^ 
i,       .hat  can  be  angry  and  not  sin.    The  censure 
passed  upon  Eli  was  very  severe,  and  we  fear  that 
it  might  be  said  of  many  fathers  m  our  times 
«  His  sons  made  themselves  vile  and  he  restrained 

.  them  not."  . 

The  wise  and  virtuous  parent  or  master  is 
armed  with  true  firmness  of  soul.  He  knows 
that  if  his  children  and  servants  once  conclude 
him  to  be  incapable  of  resentment  they  will  deny 
him  that  regard  and  obedience  which  is  his  due 
and  indulge  themselves  in   many  things  which 


11 


il 


Bfflidsav" 


56 


ANGER. 


family  discipline  forbids.  The  great  secret  of 
family  government  lies  in  maintaining  authority 
without  moroseness,  discipline  without  tyranny, 
and  resentment  and  disapproval  without  sin- 
ful passion.  The  words  of  the  royal  Psalmist 
(Psa.  ci)  are  so  appropriate  that  I  quote  them : 
"I  will  behave  myself  wisely  in  a  perfect  way. 

0  when  wilt  thou  come  unto  me?  I  will  walk 
within  my  house  with  a  perfect  heart.  I  will  set 
no  wicked  thing  before  mine  eyes;  I  hate  the 
work  of  them  that  turn  aside ;  it  shall  not  cleave 
to  me.     A  froward  heart  shall  depart  from  me ; 

1  will  not  know  a  wicked  person.  Whoso  privily 
slandereth  his  neighbor,  him  will  I  cut  off;  him 
that  hath  an  high  look  and  a  proud  heart  will 
not  I  suffer.  Mine  eyes  shall  be  upon  the  faith- 
ful of  the  land,  that  they  may  dwell  with  me ; 
he  that  walketh  in  a  perfect  way,  he  shall  serve 
me.  He  that  worketh  deceit  shall  not  dwell 
within  my  house ;  he  that  telleth  lies  shall  not 
tarry  in  my  sight." 

No  man  is  expected  to  live  so  free  from  pas- 
sion as  not  to  show  some  resentment ;  indeed,  I 
have  said,  that  there  are  times  and  circumstances 
when  he  ought  to  show  it ;  and  it  is  stoical  stu- 
pidity not  to  show  it ;  but  it  must  always  be 
attended  with  and  surrounded  by  such  strong 
guards  as  to  restrict  it  within  proper  bounds, 


■1 


(   great  secret   of 
itaining  authority 

without  tyranny, 
val  without  sin- 
he  royal  Psahnist 
at  I  quote  them : 

in  a  perfect  way. 
me?  I  will  walk 
;  heart.     I  will  set 

eyes;  I  hate  the 

it  shall  not  cleave 
I  depart  from  me ; 
n.  Whoso  privily 
irill  I  cut  off;  him 
I  proud  heart  will 
be  upon  the  faith- 
ly  dwell  with  me; 
way,  he  shall  serve 
t  shall  not  dwell 
lleth  lies  shall  not 

B  so  free  from  pas- 
jntnient;  indeed,  I 
5  and  circumstances 
ad  it  is  stoical  stu- 
it  must  always  be 
ed  by  such  strong 
lin  proper  bounds, 


OBJECTS  AND  LIMITS. 


67 


lest  our  anger  should  be  displeasing  to  God, 
hurtful  to  ourselves,  and  injurious  to  our  fellow- 
creatures.  Happy  is  he  who  has  the  least  occa- 
sion for  its  exercise,  and 

"  Wlio  can  govern  his  passions  with  absolute  sway, 
Tnd^w  wiser  and  better  as  life  wears  away." 


-^  ..,  «d4M>MaMMM 


58 


ANOER. 


i  I 


it 


V.  RESTRICTIONS. 

That  our  uiij;(!r  may  not  be  offensive  to  God 
or  in  any  wny  hurtful  to  his  cause  and  people, 
let  us  carolully  note  u  few  restrictions: 

1.  It  must   be  impartial.     Jesus  showed  the 
great  weakness  and  blindness  of  the  Scribes  and 
Pharisees,    who    exacted  tithes  of  the  aromatic 
plants  in  the  garden,  such  as  mint,  caraway,  and 
anise,  and  yet  omitted  the  weightier  matters  of 
the  law,  judgment,  mercy,  and  faith.     To  be  just 
in  tithes  and  unjust  in  judgment,  punctilious  in 
little  things  and  careless  on  great  questions  of 
honor  and  honesty ;  obedient  to  Ctesar  but  diso- 
bedient to  God ;    to  denounce  and   reprove   the 
covetous  man  and  sanction  and  encourage  drunk- 
enness ;  to  be  angry  at  the  drunkard  and  indulge 
in  slander  and  evil  speaking;  to  dethrone  Bacchus 
and  deify  self;  to  blame  idolatry  and  indulge  in 
blasphemy;   with   mouth  and  breath   and   brain 
saturated  with  tobacco  or  opium  to  condemn  the 
use  of  wine— this   is  to  be  partial  in  our  con- 
demnation of  sin.     We  should  hate  every  false 
way.     All  sin  is  offensive.     I  must  not  consult 
my  own  tastes  and  tendencies  and  the  appetites 


[ONS. 

)  offensive  to  God 
cause  and  people, 
•ictions : 

Jesus  showed  the 
)f  the  Scribes  and 
i  of  the  aromatic 
aint,  caraway,  and 
iglitier  matters  of 

faith.  To  be  just 
ent,  punctilious  in 
great  questions  of 
to  Ctesar  but  diso- 
!  and  reprove  the 
I  encourage  drunk- 
inkard  and  indulge 
0  dethrone  Bacchus 
itry  and  indulge  in 

breath  and  brain 
im  to  condemn  the 
lartial  in  our  con- 
Id  hate  every  false 
;  must  not  consult 
s  and  the  appetites 


RESTIilCTlONS. 


59 


of  my  friends,  and  resent  some  branches  of  vice 
and  connive  at  other..     I  must  not  be  strong  m 
my  condemnation  of  one  offender  and  spare  an..ther 
offender  altogether,  as  deep  in  guilt;  that  w<>uld 
be  to   respect  persons;   and   Solomon  says,  *    lo 
have  respect  of  persons  is  not   good."     Besides, 
such  conduct   would  leave   ground   for  the  sus- 
picion that  we  arc   not  sincere.     It  might  easily 
and  justly  be  inferred  that  our  zeal  is  selfish,  our 
views   sinister,    our  judgment  warped,  and   our 
resentment  does  not  arise  from  a  just  sense  of  the 
evil  of  sin  as  sin,  or  sin  in  its  own  nature.     Let 
nothing   be   done   through    partiality.     "I   hate 
every  false  way."     (Psalm  cxix,  104,  128.)        ^ 
2    It  must  be  attended  on  all  occasions  mth 
the  most  tender  sympathy  and  love.     Love  is  itself 
the  fountain  of  anger ;  the  true  source  and  spring 
of  anger  must  be  love.     It  is  the  love  of  the  par- 
ent that  prompts  him  to  punish  the  erring  one ; 
the  child  may  not  see  it  as  long  as  he  is  a  child, 
but  time  and  reason  will  develop  the  fact,     ihe 
love  of  God  is  the  original  fountain  of  his  anger 
against  sin  and  sinners.     It  is  not  hatred  against 
our  fellow-citizens  that  influences  the  magistrates 
to  punish  the  lawless  and  disobedient.     I  have 
seen  the    chief-justice   weep   tears   of  sympathy 
while  pronouncing  sentence  ui)on  the  transgressor. 
If  on  any  occasion,  you  give  way  to  personal  ili- 


t » 


iM*  y 


>n!«WlMICM 


CO 


ANGER. 


ii 


feeliiiK  and  resentful  passion,  so  as  to  divcdt  your- 
self of    pity,    love,    and    sympathy    towards   an 
offender,  you  know   not   what  manner  ot   spirit 
yea  are  of.     The  judge,  while  he  condemns  the 
prisoner  to  death,  and  makes  him  a  sacnfiee  to 
the  public   vengeance,  and    pronounces  the   full 
penalty  of  the  law,  does  so  under  the  exercise  of 
his  own  pity  to  the  offender.     The  apostle  Paul 
strongly  and  sternly  resented  the  conduct  of  some 
«  who  were  enemies  to  the  cross  of  Christ,  whose 
God  was  their  belly,  who  minded  earthly  things, 
and  who   gloried  in  their  shame,"  and,  at  the 
same  time,  his   resentment  was   tempered    with 
such  a  degree  of  love  and  compassion  that  the 
mention  of  their  names  drew  tears  from  his  eyes. 
We  must  reprove  plainly  and  faithfully,  yet 
tenderly  and  lovingly.     The  fire  of  our  zeal  must 
not  be  the  fires  of  hate       curse  or  smite,  but  the 
fires  of  heaven  to  wan     to  reform,  to  save,  and 
to  bless.    We  must  leai     to 

"  Hate  the  sin  with  nil  the  heart, 
And  still  the  sinner  love." 

We  may  denounce  vice,  but  we  must  rescue 
the  victim.  I  wish  that  we  could  all  always 
imitate  the  pearl  oyster ;  a  hurtful  particle  in- 
trudes itself  into  the  oyster's  shell,  and  it  irri- 
tates and  vexes  and  grieves  the  owner.  The 
oyster  can  not  eject  the  unwelcome  intruder,  and 


)  as  to  divcdt  your- 
puthy  towuids  an 
;  mauuer  of  spirit 
L!  lie  coudunius  the 

hiiu  a  sacrifice  to 
renounces  the  full 
dor  the  exercise  of 

The  apostle  Paul 
he  conduct  of  some 
iss  of  Christ,  whose 
ided  earthly  things, 
lame,"  and,  at  the 
vas  tempered  with 
compassion  that  the 
tears  from  his  eyes. 

and  faithfully,  yet 
ire  of  our  zeal  must 
rse  or  smite,  but  the 
reform,  to  save,  and 

the  heart, 
)ve." 

ut   we   must  rescue 

e   could   all  always 

hurtful  particle  in- 

:'s  shell,  and  it  irri- 

Bs  the    owner.    The 

elcome  intruder,  and 


jiLsrmcTioNS. 


Gl 


what  docs  it  do?  It  goes  to  work  and  covers 
the  enemy  all  over  with  a  most  precious  sub- 
stance extracted  from  out  of  its  own  life,  and  by  this 
means  it  turns  the  intruder  into  a  most  valuable 
pearl.  If  we  only  knew  the  happy  art  we  might 
grow  valuable  pearls  of  patience,  gentleness, 
meekness,  long-suffering,  and  forgiveness  withiu 
us  by  means  of  that  very  thing  which  had  done 
us  so  much  harm,  and    vexed  and  injured   us 

so  much.  1      1  • 

Our  reproofs  and  admonitions,  though  plain 
and   faithful,  must  always  be   tender  and  affec- 
tionate.   The  nature  of  the  case  may  sometimes 
make  It  necessary  to  reprove  with  warmth  and 
firmness,  but  it    must    never  be   done  with    an 
unfeeling  resentment.     The  apostolic  rule  is  very 
clear  (Galatians  vi,  1):  "Brethren,  if  a  man  be 
overtaken    in    a    fault,    ye    which   are    spiritual 
restore  such  an  one  in  the  spirit  of  meekness  j 
considering  thyself,  lest  thou  also  be  tempted 
Th'>re  must  be  carefulness  and  caution  lest  sintul 
an'xer  find  shelter  under  the  cover  of  zeal  against 
wrong  doing.     "The  wrath  of  man  worketh  not 
the  righteousness  of  God."     A  tongue  set  on  fire 
of  earthly  passion  is  not  likely  to  promote  the 

cause  of  heaven.  .      i j 

3   Those    admonitions    and    reproofs   should 

always  be  accompanied   with  reason,  argun^rds, 


62 


ASr.ER. 


$ 


and  mdlahk  nulmvorn  to  rcfonn.     If,  ut  a.iy  lime, 
ttie    ri'pmviT  gmw.s  so  violent  nguiii^t  liis  orrinj? 
biotlu'i-  U.S  to  seeli  to  hurt  him,  or  to  l)riiig  ivpnmch 
upon  him,  without  due  otVoit  to  ri-cluim  him,  it  iH 
ropeily  termed  revenge;  and  revenge  in  ulwiivs 
criminal.     "Dearly    beloved,    avenge    not   your- 
selves, but  rather  give  place  unto  wrath ;  for  it  is 
written,  Vengeance  is  mine;  I   will  repay,  saith 
the  Lord."     "  lUeompense   to   no   man  evil  for 
evil."     "  Be  not  overcome  of  evil,  but  overcome 
evil  with  good."     Before  we  give  way  to  anger, 
we  should  take  time  to  consider  the  nature  of  the 
injury  done,  and  whether   it   were  accidental  or 
done  with  deliberate  design.     Things  appear  to  a 
ruffled  mind  very  different  from  what,  in  reality, 
they  are.     A  little  deliberation  and  calm  reflec- 
tion may  enable   us  to  see  things  in  a  different 
light      If,  on  reflection,  there  be  just  cause  for 
resentment,  let  it  be  so  tempered  with  reason  and 
kindly  admonition,  that  the  offender  may  see  at  a 
glance   that  we  have  his  interests  at   heart,  and 
that  we  only  desire  his  conviction  and  reforma- 
tion.     Even  the   heathen  moralists  taught  that 
we  should   endeavor  to  reclaim  an  offender,  not 
by  the  violence  of  anger,  but  by  forcible,  reason- 
enable,  and  friendly  admonitions,  for  surely  the 
physician    will    not  be    angry   with    his    patient 
whom  he  wishes  to  recover.    Socrates,  finding  his 


n.  ir,  lit  uiiy  lime, 
t  nguinct  liis  vrnn)f 
or  to  bring  rcpnmcli 
to  rroluim  him,  it  is 
tl  revenge  is  ulwiiys 

avenge  not  yoiu- 
iinto  wrath  ;  for  it  is 

I  will  repay,  sailh 
to  no  man  evil  lor 
f  evil,  but  overcome 

give  way  to  anger, 
der  the  nature  of  the 
t  were  accidental  or 
Things  appear  to  a 
rom  what,  in  reality, 
Lion  and  calm  reflee- 
things  in  a  different 
;re  be  just  cause  for 
lered  with  reason  and 
offender  may  see  at  a 
iterosts  at   heart,  and 
iviction  and  reforma- 
iiv)ralist8  taught  that 
laim  an  offender,  not 
it  by  forcible,  reason- 
litions,  for  surely  the 
^ry   with    his    patient 
Socrates,  finding  his 


% 


KESTRIcrioSS. 


68 


resentment  too  keen  against  his  servant  for  an  • 
offi-nse  he  had  comn.itte.l,  tirst  c.rrected  h.msolt 
f„r  thtit  warmth  of  temper  which  his  philosophy 
taught  him  to  condemn,  and  deferred  the  attempt 
to  reclaim  the  delinquent  to  a  calmer  and  cooler 
hour.  This  precaution  was  truly  commendable, 
and    worthy    of    imitation    by    many    Christian 

professors. 

When  anger  rises  to  a  high  deforce  it  swells 
into  wrath,  fury,  and  rage,  until  reason  (piits  the 
helm,  and,  as  the  old  philosophers  say,  the  blood 
boils  about  the  heart,  the  fumes  whereof  rise  into 
the  brain,  and  reason   is,  for  a  time,  dethroned. 
The  man  is  distrm^ted,  he  is  partially  insane,  and 
some  persons  have  gone  so  tar  under  the  influence 
of  a  long  cherished  anger  that  they  have  actually 
lost   their  reason,  and  have    had  to    be  treated 
for  insanity.     If  we  have  just  cause  to  be  angry, 
discretion  should  teach  us  to  guard  our  tongues 
and  our  hands  and  our  tempers,  that  we  may  not 
sin  against  God  and  ourselves. 

While  in  this  world  of  sin  and  disorder  we 
must,  we  may  expect  to,  meet  with  provocations. 
We  live  not  among  angels,  but  among  men.  We 
may  expect  trials  and  vexations,  but  the  frailty 
of  the  weak,  the  omissions  of  the  negligent,  the 
follies  of  the  imprudent,  the  levity  of  the  fickle, 
and  the  anger  of  the  hasty  should  not  so  far  ruffle 


Mpa.^*"^^^" 


til 


ANUKH. 


our  spirits  as  to  infl.u'uce  us  to  use  rash  words  or 
to  indulge  in  improiu-r  trnipors. 

What  meuncth  the  heut  of  this  great  anger? 
HohoKl  how  great  a  matter  a  little  degree  ol  im- 
moderate unger  kiudleth  !     When  this  passion  .s 
unguarded  it  is  the  great  disturber  of  human  life, 
the  enemy  of  private  tranquillity,  and  of  public 
happiness.     The  wise  man  tells  us  that  anger  is 
outrageous;  when  it  rises  to  a  high  degree  it  is 
like    the    breaking   out    of    waters.      It   breaks 
through  the  bounds  of  n>ason,  of  conscience,  ot 
the  laws   of  God    and    man,  of  friendship,  and 
even  of  natural  affection,  as  in   Cain,  who  slew 
his  brother.     "  Cease  from  anger,  therefore,  and 
forsake   wrath;    fret   not  thyself  in  anywise  to 

do  evil."  .  ,,,        ,  TTT 

It  is  accorded  to  the   honor  of  Ivlward  III 
that,  one  day  having  laid   himself  down   u,>on 
the  bed,  one  of  his  domestics,  who  did  not  know 
he  was  in  the  room,  stole  some  money  out  of  a 
chest  he  found  open,  which    he  king  let  him  carry 
off  without   saying   a  word   to   hin..     Presently 
after  the  boy  returned  to  make  a  second  attempt; 
the  king  called  out  to  him  without  any  violence 
of  passion,  "Sirrah,  you   had  best  be  satisfied 
with  what  you  have  stolen,  for  if  my  chamber- 
lain come  and  catch  you  he  will  whip  you  se- 
verely."   The  chamberlain  coming  in  and  miss- 


3  use  rash  wonlH  or 

•8. 

r  this  great  aiiRcr? 
little  degree  of  im- 
!\m\  this  pasttion  is 
jrber  of  human  life, 
Uity,  and  of  public 
lis  us  that  auger  is 
a  high  degree  it  is 
waters.      It   breaks 
)U,  of  conscience,  of 
of  friendship,  and 
in   Cain,  who  slew 
uiger,  therefore,  and 
yself  in  anywise  to 

mor  of  Ivlward  III 
himself  down    u\v»\ 
s,  who  did  not  know 
;ome  money  out  of  a 
he  king  let  him  carry 
,   to   him.     Presently 
ake  a  second  attempt ; 
without  any  violence 
had   best  be  satisfied 
I,  for  if  my  chamber- 
he  will  whip  you  Be- 
coming in  and  miss- 


1 


RESTHICTIONS. 


66 


ing  the  money,  AH  int'>  a  great  rage,  when  the 
king  .almly  said  to  him,  "  He  content;  the  chest 
should  not  have  been  left  open,  the  temptation 
was  t..o  strong  for  the  pmr  youth  ;  he  wanted 
nu.ney  more  than  we  do,  and   there   is  enough 

left  for  us." 

4    Anger  mmt  not  be  hntiug.    "  Let  not  the 
gun  go  down  upon  your  wrath."     Whe.,  anger  .s 
permitted  to  see  two  suns  it  becomes  fixed   mc 
rooted  in  the  heart.     When  we  refuse  a  r<..-.  n- 
ciliation,  and  are  determined  to  nurse  our  wrath 
and  keep  it  warm,  it  is  rancor,  it  is  hatred    .1  iv 
fited  malice,  and  drives  out  of  the  heart  al!  tU.> 
lovely  virtues  and  graces  of  the  Spirit.     Thi.  wa^ 
the  kind  of  passion,  the  slow,  secret,  revengeful 
feeling  that  Esau  had  against  Jacob,  "  T.;-e  -lays 
of  mourning  for  my  father  are  at  hand,  t.ien  J 
will  slay  mv  brother."     Such  a  man  gives  place 
at  once' to  the  devil  to  irritate  and  inflam.    hun, 
and  keep  up  turbulent  and  revengeful  passions  if> 
his  mind.     He  gratifies  that  malicious  sp,"!t  by 
yielding  to  his  destructive   designs.     He  mili- 
tates revenge,  and  is  pushed  on  to  execute  somo 
dreadful  purpose  of  sin  and  mischief.; 

Two  good  men,  on  a  certain  occasion,  had  a 
warm  dispute,  in  which  both  took  an  earnost 
part.  One  of  them,  remembering  the  exh-.rta- 
tion'of  the  apostle,  "Let  not  the  suo  z-  ^»^wu 


■!-)ijjjt.j|.,»tw»-t."  fJ  ''•*:v' 


ee 


ANGER. 


\<y. 


i' 


1  i , 


1 


i 


M'  1 


„*A,  »  in«t  before  sunset  went  to  the 
came  and  opened;  when,  seen.g  »ho  ,t  »a,     e 

Zted  baek^a  '^^'"^''"^'"' r\'TZ\«'l 
other  at  the  same  time,  oned  out,  Ihe  »..n  is 
!  m„*  do»n  "  Thi.  nnex,«ted  salntal.on  soft- 
:„T  h    Hart  of  the  friend  into  .endevnes,  and 

■:rrr— i:r.-.or;ed..i„, 

grievanees,  and  of  reeonclling  brethren  1 

..  Thou  that  dld.l  to«  the  billow's  ptide 
Thy  mandates  to  fiilflll, 
Speak,  speak  to  passion's  raging  tide. 
S,«lca«ds.y,'Pe»ce,i«.tm^__^^_^^^^ 

Pythagoras,  a  heathen  philosopher,  reeom- 
.ended  ^  his  diseiples  that  if  any  <."»-*■  ^ 
arise  or  any  degree  of  anger  be  ehenshed  they 
7Tm,  befo™  the  snn  vvent  down,  sh.l<e  hands  and 
tc^m  friends  again.  Let  no.  the  snn  go  down 
„pon  your  wrath  to  unfit  you  for  yonr  even  ng 
TotiL,  or  to  disturb  yonr  repose  danug  the 

'""BtwaS,  in  an  exceUent  ^^^  ^  *J 
passions,  has  given  the  following  d««npUn  of 
Lt  slow  and  inveterate  anger  which  .s,  most  of 


jviiV^I^  -*-4i».3ai^.S'V^*-««'"'^ 


3  sunset  weni;  to  the 
,r,  his  offended  friend 

ijing  who  it  was,  he 
,  and  surprise.     The 
id  out,  "  The  sun  is 
icted  saUitation  soft- 
into  tenderness  and 
turned  for  an  answer, 
n.»     What  a   happy 
alters,    of   redressing 
ig  brethren  I 

)  billow's  pride 

1. 

8  raging  tide, 

,  be  still!"' 

—Mrs.  Hemans. 

philosopher,  recora- 
i  if  any  quarrel  should 
ger  be  cherished,  they 
down,  shake  hands  and 
,t  not  the  sun  go  down 

you  for  your  evening 
roar  repose  during  the 
it  remain  with  you  the 

ellent  discourse  on  the 
)llowing  description  of 
vnger  which  is,  most  of 


RESTRICTIONS. 


67 


all,  to  be  dreaded :  "  Sometimes  it  spreads  pale- 
ness over  the  countenance;  it  is  sullen  and  silent, 
and  the  angry  person  goes  on  from  day  to  day 
with  a   gloomy  aspect   and    a  sour  and  uneasy 
carriage,  averse  to  speak  to  the  offender,  unless  it 
be  now  and  then  a  word  or  two  of  a  dark  and 
spiteful  meaning.     The  vicious  passion  dwells  in 
the  soul,  and  frets  and  preys  upon  the  spirits;  it 
inclines  the  tongue  to  tease  the  offender  with  a 
repetition  of  his  crime  in  a  sly  manner,  upon 
certain    seasons   and    occurrences,   and   that   for 
weeks  and  months   after  the  offense,  and  some- 
times for  years.    This  kind  of  wrath  sometimes 
grows  up  into  settled  malice,  and   is  ever  con- 
triving revenge  and  mischief.     May  divine  grace 
form  my  heart  in  a  better  mold,  and  deliver  me 
from   this   vile   temper   and   conduct."     As   we 
should   seldom    suffer  our    anger   to   be    awak- 
ened, so  the  continuance  of  it  should  be  very 
short.     The  sullen  and  long-continued  resentment 
above  described,  is  as  much  contrary  to  the  spirit 
of  meekness  as  a  sudden  fit  of  rage  and  fury.     And 
as  it  becomes  a  settled  and  deliberate  passion,  the 
guilt  becomes  all  the  more  heinous  and  marked 
with  deeper  aggravations  in   the  sight  of  God. 
One  long  anger  and  twenty  short  ones  do  not 
differ  to  any  great  extent. 

Two  boys  were  one  day  conversing  on  the  good 


68 


ANGER. 


;!,! 


ill! 


m 


m 


qualities  of  certain  Chnrch  offlcere.    "He  i.  « 

4     It  think"  said  one;  "do  n't  you  tli.nk 

^::^  T!^^'e,L  the  other,  "I  think  he  i, 

a  cod  Jan  to  hlld  a  spite."  That  anger  that  « 
3  alvo  and  nurtnred  in  the  heart  become, 
hate  nd  whomever  haieth  his  brother  «  a  mur- 
d  e'r  and  ye  know  that  no  m-mlerer  hath  eter- 
„a  ife  abiding  in  hin..  Haste,  then,  and  for- 
"we  and  be  reconciled  »hilc  there  ,s  enough  of 
^fekft  to  enjoy  reconciliation,  and  experience 
the    *newal    of   kindness,    forgive   »h,le    yon 

will  also  f-*'™/;^;^":  ,  7„:,  /ather  forgive 
their  trespasses,  neither  win  y^ 

wanto    a  little  reflection,  bnt  when  the  fool^h 

let  s  done,  when  the  "-';«f  "'f.^^-j::,": 
been  nttered,  man  mast  defend  h.mself,  and  by 
Tdolng  he  sins  against  himself  and  agamst  God 

When  the  heart  folly  F--«^«  ^''f  ""  "•  "''° 

TMnry  to  the  repatation  of  God,  what  a    pot 

on    he  beanty  of  the  moral  nniverse,  what  an 

:,et':f  wretcLdnes,  and  pain,  ""0- -^  ,» 

guilt  the  trae  penitent  will  say,  O  God,  lorgive 


RESTlilCTlONS. 


69 


ficers.    "He  is  a 
"  do  n't  you  think 
;  '<  I  think  he  is 
Chat  anger  that  is 
he  heart  becomes 
brother  is  a  mur- 
lurderer  hath  eter- 
3te,  then,  and  for- 
there  is  enough  of 
)n,  and  experience 
■orgive    while    you 
tow  on    repentance 
ering  words.    For- 
iven.    "For  if  ye 
3ur  heavenly  Father 
ye  forgive  not  men 
roar  Father  forgive 

social  life  arise  for 
ut  when  the  foolish 
itable  expression  has 
"end  himself,  and  by 
?elf  and  against  God. 
ves  what  sin  is,  what 
of  God,  what  a  spot 
il  universe,  what  an 
»ain,  under  a  sense  of 
say,  O  God,  forgive 


me.  and  I  will  forgive  those  that  trespass  against 
me.     It   must  come   to  that  sooner   c,-  later,  or 
you  can    not    offer  acceptable   worslu^   to   God. 
See  the  Jewish  assembly  in  the  act  of  worship. 
The   altar,  the  victim,  the  priest,  all  are  ready; 
God's  voice  is  heard,  Stop,  suspend  your  worship 
leave  your  gift  there,  for   there   is  a  thing  of 
greater  importance  to  be  attended  to  first.     What 
fs  that?     Can  any  thing  be  more  importan    than 
public  worship?    "  Go,  and  be  reconciled  to  thy 
brother;"  go,  and  remove  all  that  angry  feelu.g 
from   thy  bosom.     Reconciliation,  just   here,   is 
more  important  than  worship,  the  tokens  of  di- 
vine approval  can  not  come  to  you  until  all  anger 
and  hatred  be  put  away.     Every  word  you  utter 
is  an  insult  to  God,  your  prayers,  your  praises, 
your  hearing,  your  worshiping,  is  worse  than  tri- 
fling  while  hostility  is  in  thy  heart.     It  is  not 
worship  at  all,  it  is  presumption,  and  an  abomi- 
nation to  God.    First,  be  reconciled  to  thy  brother, 
and  then  come  and  worship.     Do  not  grumble  at 
the  requirement,  my  brother.     All  the  hindrances 
that  exist  now  will  exist  to-morrow,  and  more,  the 
longer  you  postpone  your  duty  the  more  the  ob- 
structions  go  on  increasing.     The  great  head  of 
the  Church,  the  future  Judge  of  the  universe, 
has  said,  "Go,  and  be  reconciled  to  thy  brother. 
And  shall  you  noi  do  it?    It  is  not  your  indi- 


I 


I  Ml 


ANGER. 

vidual   happiness   or  misery  only  that  becomes 
Lw  involved,  but  the  authority  of  the  dmne 
Legislator   himself.     Many   have   turned  them- 
selves from  the   Church    of  God  under  the  in- 
fluence of  unkind  feelings,  and  have  descended 
lower  and   lower  in  sin,  become  apostates,  trav- 
eled on  in  Mense  of  their  conduct,  given  up  all 
their  holy  and  benevolent  habits,  sunk  into  the 
low  plane  of  hostility  to  the  Church  of  God  and 
to  his  children,  and  into  dissatisfaction  with  them- 
selves, and  died  wretched,  without  hope  or  recon- 
ciliation with  God  or  man. 

"The  blossoms  of  passion, 
Gay  and  luxuriant  flowers,  are  brighter  and  fuller  of 

ButlhTbeguile  and  lead  us  astray,  and  their  odor  is 
deadly."  —Longfellow. 


■Ml 


WUEN  8IJS'FUL. 


71 


mly  that  becomes 
ity  of  the  divine 
,ve   turned  them- 
Jod  under  the  in- 
d  have  descended 
lie  apostates,  trav- 
iduct,  given  up  all 
lits,  sunk  into  the 
Ihurch  of  God  and 
ifaction  with  them- 
out  hope  or  recon- 

passion, 

brighter  and  fuller  of 

ray,  and  their  odor  is 
— Longfellow. 


VI.  WHEN  IS  ANGER  SINFUL? 

In  the  foregoing  remarks  I  have  noted  briefly, 
the  nature  of  anger,  with  its  several  causes  and 
restrictions.     I  have  said  that  this  passion  is  from 
the  great  Arcliitect,  and  that,  with  other  passions 
and  emotions  it  has  its  own  appropriate  plaee; 
that  prudence  and  piety  must  always  hold  the 
reins  of  government  with  a  strong,  steady,  firm, 
^partial  hand;  that  wisdom  and  meekness  nu^t 
always  have  an   open  eye,  and  a  commanding 
voice   to  limit  and    restrict  its  operations    and 
guide   and   control    its    tendencies.     As    to    the 
Lan  in  all  it«  strong  moods  the  Lord  ha«  set 
boundaries,  beyond  which   it   can  not   pa«^^  so 
God  has   given  a  divine   rule   in  reference   to 
anger.    It  is,  as  a  rule,  very  short,  but  very  corn 
prehensive :  «  Be  ye  angry  and  sin  not.      If,  there- 
fore,  we  indulge  in   anger  at  all,  .t  must  be  at 
such  times  and  at  such  objects  as  are  lawful,  and 
to  such  an  extent  only  as  may  not   be  sinful 
Sinful  anger  is  not  allowable  on  any  occasion,  or 
under  any  circumstances.    The  law  is  very  plain. 
We  must  now  consider  the  occasions  and  circum- 
stances when  we  transgress  this  rule. 


H 


,i'vi 


111;  j!   i 


72 


ASGER. 


When  we  are  angry  with  the proddencc  of  God 
our  anger  is  sinful  and  unwsurantabl.>.     The  tlis- 
i>ensation8   of  divine  Providence  are   dark   and 
mysterious  to  us.     Our  range  of  vision  is,  at  best, 
very  narrow  and   circumscribed.     His  ways  are, 
like  his  throne,  surrounded  by  clouds  and  dark- 
ness.     Sometimes  his  ways  are  griev-  's  and  at- 
flictive  to  us.     When   we   hope   for  sn-des  and 
blessings  there  come  frowns   and  chastisements. 
Those  afflictions  are  from  a  Father's  hand.    They 
are  correctives,  not  corrosives ;  they  are  medic- 
inal,  and,   like   most   medicines,   they   are   not 
pleasant  to  the  taste.     These  cross  our  inclina- 
tions and  plans,  and  sometimes  seem  to  oppose 
our   secular   interests,   and    often    interrupt   our 
pleasures  and  arrangements.     Under  the  disap- 
pointment we  are  apt  to  fret  and   worry,  if  not 
to  grow  angry  and  impatient,  to  strive  with  our 
Maker,  and  to  struggle  and  chafe  like  a  bullock 
unaccustomed  to  the  yoke. 

More  of  the  graces  of  humility  and  meekness 
would  have  taught  us  to  be  submissive  and  pa- 
tient, to  bear  up  under  the  chastening  hand  of  the 
Lord,  and  kiss  the  hand  and  the  rod,  and  say 
from  our  heart,  "He  doeth  all  things  well." 
'  When  Caius  Csesar  made  a  grand  banquet,  and 
had  his  guests  all  invited,  and  every  thing  in 
order,  the  storm  cloud  gathered  on  the  sky,  and 


WHEN  SINFUL. 


73 


le  providence  of  God 
raiJtablt>.  The  tlis- 
.'uce  are  dark  aud 
of  vision  is,  at  best, 
ed.  His  ways  are, 
>y  clouds  and  dark- 
re  griev  's  and  af- 
ope   for  8n.'les  and 

and  chastisements, 
ather's  hand.    They 
js;  they  are  medic- 
ines,  they   are   not 
36  cross  our  inclina- 
mes  seem  to  oppose 
often    interrupt   our 
Under  the  disap- 
st  and   worry,  if  not 
t,  to  strive  with  our 

chafe  like  a  bullock 

imility  and  meekness 
B  submissive  and  pa- 
tiastening  hand  of  the 
md  the  rod,  and  say 
th  all  things  well." 
I  grand  banquet,  and 
,  and  every  thing  in 
lered  on  the  sky,  and 


thunder  and  lightning  prevented  the  noble  lords 
and    ladies    from    attending    the    feast.     C«sur 
mew  angry  with  the  heavens,  and  impiously  re- 
proached the  Deity.     We  have,  in   the  case   of 
Jonah,  a  striking  instance  of  anger  against    he 
dispensations  of  divine  Providence.     This  prophet 
was  sent  to  preach  to  the  people  of  Nineveh,  to 
declare   unto  them  that  within   forty   days  that 
great  city   would  be  overthrown  and  destroyed. 
This  royal  commission,  of  course,  implied  if  they 
continued  impenitent.     Jonah  was  so  reluctant  to 
go  and  deliver  his  message,  that  he  flod  from    he 
presence  of  the  Lord,  and  took  a  through  t.cket 
to  the  western  isles,  where  other  gods  were  wor- 
shiped.    When  out  on  the  high  seas  going  west- 
ward,  the  sea  became  exceeding  tempestuous,  and 
the  sailors,  who  feared  God,  threw  the  runaway 
prophet   overboard.     By    a  train    of  marvelous 
and  miraculous  interpositions  his  life  was  pre- 
served, and,  at  length,  he   went  to   dehver  his 
awful  message.     The  Ninevites  heard  the  Word 
realized  the  situation,  repented  in  good  earnest 
and  sought  and  found  mercy.     God  spared  the 
city,  for   his   mercy    endureth   forever.     Jonah, 
instead  of  rejoicing  at  the  success  of  his  ministry, 
was  greatly  displeased,  and  filled  with  those  rest- 
le88,1mpatient  feelings  which  always  betoken  an 
angry,  petulant,  unsanctified  heart,  m  direct  rebel- 


A  NCI  Eli. 

lion  against  the  dispensations  of  divine  Provi- 
dence     He  sat  down  in  bad  lumuir,  snllon  and 
angry.     The  »)les8ed  Lord,  who  knows  how  weak 
his  servants  arc,  prepared  a  large  leafed  plant,  a 
gourd,  to  form  a   grateful  shade   to  protect  his 
servant  from   the  heat  of  the   sun.     Jonah  was, 
no  doubt,  tired  and  nervously  exhausted,  and  was 
exceeding  glad  of  the  gourd,  and   the  quiet  rest 
and  comfortable  shade  he  enjoyed. 

All   earthly  comforts    are,  however,  of  short 
duration.      When    we    set    our    hearts    on    any 
earthly    comfort   we   have   reason    to   expct   its 
speedy  removal ;  the  days  of  mourning  for  its  de- 
llrture  are  near  at  hand.     There  came  a  worm 
and   it  smote  the   gourd,  that   it  withered,     ^o 
gourd  can  flourish,  no  earthly  comfort  can  bless,  no 
Lnsient  joy  or  grief  can  come  without  the  divine 
Word.     The   prophet's  joy  was,  like  all  earthly 
bliss,  very  short.     While  rejoicing  in  it,  he  knew 
not   that   it  was   going.    Created   comforts   are 
^vithering  things;  they  perish  while  we   admire 
them ;  they  come  forth  like  flowers  and  are  cut 
down.     That  comfort  proves  least  secure  which, 
to  us,  is  most  dear.     But  whether  God  gives  or 
takes  away,  whether  he  send  a  gourd  or  a  worm 
to  destroy  that  which  he  has  sent,  st.U  he  is  car- 
rying  on   the   same   design    of  instruction  and 
blessing  to  us.     His  intention  is  to  humble  and 


•-  ■«it»w««5»«>««i«'*'****' ' 


8  of  divine  Provi- 
1  humor,  sullon  and 
l»o  knows  how  weak 
large  leafed  plant,  a 
ihade   to  protect  his 
e   sun.     Jonah  was, 
exhausted,  and  was 
,  and   the  quiet  rest 
joyed. 

;,  however,  of  short 
our    hearts    on    any 
reason    to   expet   its 
'  mourning  for  its  de- 
There  came  a  worm 
mt   it  withered.     No 
J  comfort  can  bless,  no 
me  without  the  divine 
was,  like  all  earthly 
joicing  in  it,  he  knew 
::;reated   comforts   are 
•ish  while  we   admire 
e  flowers  and  are  cut 
es  least  secure  which, 
whether  God  gives  or 
id  a  gourd  or  a  worm 
as  sent,  still  he  is  car- 
rn    of  instruction  and 
tion  is  to  humble  and 


WHES  SISFUL. 


76 


i-nstruct  us,  and  to  confirm  our  hearts  to  trust 
him  at  all  times  and  under  all  c.rcumHtances. 
There  were  lessons  of  t«=ndorne.ss,  of  compas- 
sion, of   patieuce    and    lumility,   which   Jonah 

must  learn.  ,        ,  .«  i 

While  we  are  morose,  unkind,  and  resentful 
to  those  around  us,  we  d.  them  very  little  good, 
and  the  infinitely  wise  .^^isposer  of  events  has 
many  ways  to  teach  us  thvt  tenderness  and  sym- 
pathy in  which  he  delight.,  and  which,  to  us,  is 
a  great  source  of  power. 

Who  would  have  thought  of  a  prophe   lost  in 
anger  and  impatience,  hurried  away  with  angry 
Jsions  for  the  loss  of  his  gourd !     Astonishing ! 
And  yet  we  may  find  many  things  in  our  own 
ttmpers  and  spirit  equally  astonishing,  and  even 
more  so,  than  this.     Jonah  wished  in  himself  to 
die,  and  said,  "It  is  better  for  me  to  die  than  to 
live."     "Jonah,  dost  thou   well  to  be  angry? 
« I  do  well  to  be  angry,  even  unto  death."    To 
be  angry  at  God,  and  angry  for  a  thing  so  small 
as   a    gourd  I    How    unaccountable,   that   anger 
should  80   blind  the  mind  that  a  man    should 
under  its   influence,  make  light  of  sin,  and  bid 
defiance  to  death;  justify  his  rage,  and  wish  <« 
depart   this   life   under    influence   so  bad.     liis 
angry  passion  carried  him  away  beyond  himself, 
until  he  lost  all  reverence  for  God,   and  cared 


7G 


ANGER. 


'  .1 


more  for  his  own  honor  and  comfort  than  for 
God's  glory.  Soe  him  fretting  and  scohling  at 
the  warmth  of  the  day  and  the  cold  of  tlie  night, 
at  the  repentance  of  man  and  the  mercy  of  God. 
He  was  angry  because  Nineveh  was  spared  with 
Ijcr  six  score  thousand  souls,  and  wished  to  die 
because  he  could  not  have  liis  own  way. 

How  different  were  the  temper  and  spirit  of 
Aaron  under  that  awfully  severe  disi^nsation  which 
cut  off  his  two  erring  sons  at  one  stroke,  under  the 
manifest  displeasure  of  God.     He,  under  a  sense 
of  the  divine  justice,  held  his  peace.     He  uttered 
not  one  murmuring  word.     Once,  we  are  informed, 
that  David  was  angry   when  the  Lord  made  a 
breach  upon  Uzzah.     Years  after,  when  his  heart 
had  been  washed  and  purified,  how  different  were 
his  temper  and  his  spirit,  when  he  said,  "It  I8 
the  Lord,  let  him  do  as  seemeth  good  unto  h.m. 

When  we  are  angry  at  the  laws  of  God  we 
commit  sin.  His  laws  are  holy,  just,  and  good. 
Hagios,  holy  in  all  its  claims ;  dikaio8,  just  in 
itself;  afjathoa,  good  in  all  its  fruits.  "  But  his 
delight  is  in  the  law  of  the  Lord;  and  in  his  law 
doth  he  meditate  day  and  night."  "The  law  of 
the  Lord  is  perfect,  converting  the  soul ;  the  tes- 
timony of  the  Lord  is  sure,  making  wise  the 
simple."  "The  law  of  thy  mouth  is  better  unto 
me  than  thousands  of  gold  and  silver."    "Thy 


d  comfort  than  for 
iiig  ai»l  HcoUUiig  at 
le  cold  of  the  night, 
I  the  mercy  of  Clod, 
^eh  was  spared  with 
,  and  wished   to  die 
8  own  way. 
L'inper  and  spirit  of 
re  diwiKJOsation  which 
one  stroke,  under  the 
He,  under  a  sense 
3  peace.     He  uttered 
ince,  we  are  informed, 
sn  the  Lord  made  a 
after,  when  his  heart 
d,  how  different  were 
vhen  he  said,  "It  is 
(leth  good  unto  him." 

the  laws  of  God  we 
holy,  just,  and  good, 
ims;    diknios,  just  in 

its  fruits.  "  But  his 
Lord  ;  and  in  his  law 
light."  "  The  law  of 
ing  the  soul ;  the  tes- 
ire,  making   wise  the 

mouth  is  better  unto 
\  and  silver."    "  Thy 


WHEN  SLSt'VL. 


77 


word  is  very  pure;  therefore  thy  servant  loveth 
it."  "By  them  is  thy  servant  warned,  and  .u 
keeping  of  th^m  there  is  great  reward." 

These  are  expressions  from  the  hearts  of  true 
servants  of  Christ.     There    are  those,  however, 
who  dislike  the  restraints  of  the  law,  and  who 
have  in  their  hearts  feelings  of  rehclhon  against 
it.     In  their  minds  they  say,  «  U-t  us  break  the.r 
bands  asunder  and   cast   away  their  cords  fro.u 
us  "     "  We  will  not  have  this  man  to  reign  over 
us "     The   law  of  God  reproves  them,  and    in- 
stead of  fighting  their  sins,  they  fight  the    law, 
and  the  laVer,  and  say,  "Depart  from  us;  we 

desire  not  the  knowledge  of  thy  ways. 

We  sin  when  we  are  angry  at  the  doetn.es  and 
teachings  of  the  Gospel  of  Jesus  Christ.     We  have 
::„     mo-nfnl  evinces  of  the  fall   none  more 
con/incing,  perhaps,  than  the  ^^t-d  men  show 
to  the  truth.     Jesus  himself  was  teaching  .n  the 
synagogue  on  the  holy  Sabbath   day  (Luke  iv, 
28  29V  "And  all  they  in  the  synagogue,  when 
W  heard  ^^^^^  things,  were  filled  with  wrath 
and  rose  up,  and  thrust  him  out  of  the  city,  and 
ed  h  m  Zo  the  brow  of  the  hill  whereon  their 
c  ty  was  built,  that  they  might  cast  him  down 
heldbng."     Stephen  was  speaking  the  truths  of 
thf Gospel,  and'they  gnashed  on  him  with  U.e.r 
teeth.    So  enraged  were  they  at  the  words  he 


78 


ANGER. 


fi 


,„,k..  thoy  l.e™ra«  f"ri",..,  «.ul  "  then  tl.<-y  cnM 

r^  m  i.iu.  »iii' "-  »"""'• "'"' """' '"'"  '■;" 

i,   '  1  8"  .l,»ll.  .lay.  ""•'  """y  "«"■•  'T"""",  r 
Z    mth,  "but  who,,  the  J.w,  «.»  the  muU,- 

.,ah,.t  .ho».  .h-,„K»  which  w,r.,  »,«.k^    by  Uu  , 
oo„tra.lic.i.,K'   ».">   hh>,,h.nu„K.'     >--     -^  ; 

iullf,  wh..,.  it  1.  in  opp-'i""  ">  '"•  ■"«""•"""' 
or  his  hiiinor.  ,...  i 

When  we  arc  angry  at  the  good  ,mhUes  and 
prcpa-Uy  of  others  it  is  exceedingly   s.nft^.     It 
wus  this  spories  of  anger  that  pronipted  Cum  to 
«lav    his    brother,  because   his   own  works  were 
evil,  ana  his  brother's  righteous.     The  same  en- 
vious  feeling  prompted  Joseph's  brethren  to  throw 
hi^   into  the   pit,  and  then  to   sell  h.m  U>  the 
„.erchantmen.     He  was  hated  for  h,«  dreams    nd 
for  his  words.     The  sweet  singer  of  Israel  was 
hated  by  King  Sanl,  because  .t  was  evident  that 
the  Lord   was   with   bim.     He  says  of  himself, 
^.They  hated  me  without  a  cause."  and  « they  also 
that  render  evil  for  good  are  mine  adversanes ; 
because  I  follow  the  thing  that  good  is        Ma 
caulay  says:  "John  Wesley  was  the  best  abused 
man  in  all  England." 


411 


i4«Ji.--iSi«A!«l>-!'."--* 


WimS  SINtUL 


79 


iiul  "  then  they  ciifd 
opiK'il  tlit'ir  ciu-H,  imd 
•id,  ami  oust  hiii»  out 
."     I'uul  wuH  prt'ttch- 
uiiy  were  liHleiiing  to 
Jews  miw  the   multi- 
ith    envy,  ami   wpuke 
^v,.re  npokci.  by  I'aul, 
Tiing."     Senoca   says: 
„gry    with    the    truth 
tion  to  his  inclination 

the  good  qmlitiea  and 
xccedingly   rtinful.     It 
hat  prompted  Cain  to 
his   own  works  were 
hteons.     The  same  en- 
eph's  brethren  to  throw 
en  to   sell  him  to  the 
ited  for  his  dreams  and 
et  singer  of  Israel  was 
use  it  was  evident  that 
He  says  of  himself, 
a  cause,"  and  "they  also 
I  are  mine  adversaries; 
ng  that  good  is."     Ma- 
ley  was  the  best  abused 


"Ik-Hiao  tliiiiu  heiirtli,  lliine  lioiiio  withlu, 
LiiH  loiuliitl  uikI  still  II  tlL'iully  mn, 

O  tliiiin  it  wliili-  'li»  lii'ii)'' 
lA'urii  on  tliy  l)ri)llifr'«  j..y  to  Kuzo 
With  tl.u.iklul  i-yo;  «n.l  l>fuvc.i'H  l.i«h  coun8«l  i.rulbo, 
Tlmt  crowiicl  liiiu  witU  the  (urfcil  ol  thy  crime. 

— iM£iii.i:. 

We  sin  when  we  are  angry  at  rqu^J.     Duvid 
Haid   truly  and  boautitully,  I'suUu   cxli  5 :  "  I.et 
the   riglittouH  smite  me,  it  hhall  be  a  kiM.lmss ; 
and  let  him  reprove  mo,  it  shall  be  an  excellent 
oi4  which  shall  not  break  my  head."     If  we  do 
that   which   deserves  a  rebuke,  and   a   friend  is 
HO  just  and  kind  as  to  deal  faithfully  with  us,  we 
surely  ought  not  to    return  anger   for  love   and 
hatred  for  kindnes.s.     David  blessed- God  for  the 
counsel  of  Abigail,  and  thanked  her  as  the  mes- 
senger of  the  Lord.     It  was  no  diflparngement  to 
Naaman  to  hearken  to  the  reproof  of  his  servant, 
when  he  turned  away  in  a  rage  from  the  prophet, 
refusing  the  prescribed  cure  for  his  leprosy. 

Seneca  savs:  "A  good  man  rejoices  when  he 
i8  admonished."  We  all  know  men  who  can  not 
endure  a  reprover.  It  is  most  ungrateful  to  be 
angry  with  a  kind  reprover,  who  has  our  welfare 
at  heart,  and  warns  us  of  that  which  would  be 
pernicious  to  us.  Then,  if  ever,  our  anger  is  t« 
be  condemned.  The  reprover  may  magnify  his 
office,  and  give  unnecessary  pain,  his  admonition 


80 


ANGER. 


%\v 


may  be  lacking  in  prudence,  yet  it  is  an  act  of 
kindness,  and  to  resent.it  would  be  highly  cnnunal. 
Solomon  says:  "As  an  earring  of  gold,  and  an 
ornament  of  fine  gold,  so  is  a  wise  reprover  ujxm 
an  obedient  ear."  These  are  two  things  rarely 
found,  and  yet  of  great  value. 

♦'  While  passions  glow,  the  heart,  like  heated  steel,  ^^ 
Takes  each  impression,  and  is  worked  at  pleasure. 

— Young. 

When  we  are  angry  at  those  who  differ  with  U8 
in  religious  convictions,  and  in  forms  of  worship 
our  anger  is  sinful.     The  wordy  wars  that  have 
been  fought  out,  to  the  bitter  end,  by  religious  parti- 
sans in  the  pulpit,  on  the  platform,  and  through 
the  press,  during  the  past  eighteen  hundred  years, 
have  done  the   cause  of  Christ  more  real  harm 
than  all  the  opposition  of  all  the  infidel  writers 
since  the  days  of  the  apostles.     The  right  c)f  pri- 
vate judgment  was  clearly  taught  by  Jesus  Christ 
and  his   apostles.     He   charged  his  disciples  to 
call    no  man   Father,   Rabbi,   Master,  upon  the 
earth    in   the   sense  in  which   men   claim  to  be 
leaders  or  masters,  having  dominion  and  authority 
over  the  faith  and  consciences  of  men,  or  over 
the  judgments   and  opinions  of  others.     Christ 
alone,  by  his  Word  and  Spirit,  is  the  only  infal- 
lible teacher  and  guide,  and  to  him  only  we  owe 
absolute  obedienc.>  and  implicit  faith.    He   ex- 


•  -js^^^S^^SSB^^sSI^SfS" 


•a^s^^sT'.' 


J,  yet  it  is  an  act  of 

Id  be  highly  criminal. 

ring  of  gold,  and  an 

a  wise  reprover  upon 

ire  two  things  rarely 

le. 

irt,  like  heated  steel, 
is  worked  at  pleasure." 
— Young. 

hose  icho  differ  with  m 
d  in  forms  of  worship 
wordy  wars  that  have 
end,  by  religious  parti- 
platform,  and  through 
ightecn  hundred  years, 
:hrist  more  real  harm 
all  the  infidel  writers 
les.     The  right  of  pri- 
taught  by  Jesus  Christ 
larged  his  disciples  to 
bbi.   Master,  upon  the 
hich   men   claim  to  be 
dominion  and  authority 
ienccs  of  men,  or  over 
ons  of  others.     Christ 
Spirit,  is  the  only  infal- 
nd  to  him  only  we  owe 


mplicit  faith.    He   ex 


WirEN  SINFUL. 


81 


horted   the  common  people  to  search  the  Scrip- 
t„res,  and  so  to  judge  for  themselves. 

Jesus  also  gave  us  an  example,  in  that  he  fre- 
quently quoted  the  Scriptures  as  illustration  and 
;..oof'o?the  great  truths  which  he  taught: 
1.  Have  ye  not  read  this  Scripture,"  and  the 
Scripture  was  fulfilled;"  "  This  day  is  tins  fecr.p^ 
ture^ulfilled  in  your  ears;"  "He  tha    beheveth 

on    me   as  the  Scripture    ^ath   said."     And   ho 
commanded  the  people  to  "search  the  Scriptures, 
and  find  out  for  themselves,  and  so  judge  and 
determine.     The   apostles,    also,    and    the    early 
teachers   of   Christianity    maintained    this   right 
and  privilege  as  divin.iy   secured  to  the  peoi>le 
for  all  time.     St.  Paul  says:  "  Let  every  man  be 
fully  persuaded  in  his    own    mind;   I   speak  to 
wise  men,  judge  ye  what  I  say  ;"  and  we  are  in- 
formed that  their  hearers  assumed  this  duty  ana 
privilege,   "and    searched   the   Scriptures    daily, 
whether  these  things  were  so."     Such  exhorta- 
tions from  Christ  and  his  apostles  could  have  no 
meaning,  if  the  riglit  of  private  judgment  is  not 
clearly  implied ;    indeed,  they  were  a  deception 
and  a  fraud  if  that  privilege  be  denied. 

Let  no   man,  therefore,  indulge  in  angry  in- 
vective  against  those   who  conscientiously  ditter 
"  with  him  in  articles  of  faith  or  in  forms  of  wor- 
pUip     Let  him  not  thunder  his  anathemas  against 


82 


ANGER. 


us  who  differ  with  him,  because  by  tho;se  anath- 
emas he  curses  himself,  "  for  thou   coiulemnest 
thyself;  for  thou   that  judgest   doest  the   same 
things  "     Why  should  I  be  displeased  with  any 
man  for  differing  with  me  in  religious  matters? 
He  has  the  same  reason  to  be  angry  with  me  for  the 
liberty  I  have  thought  proper  to  assume.     Gently, 
brother,    gently,   "Who   art   thou    that   judgest 
another?"     The  right  of  private  judgment  is  the 
very  groundwork  and  foundation  of  Protestant- 
ism   the    heart   and    soul    of  the    Reformation. 
Seal  the  lips  of  thy  brother  and  gag  his  utter- 
ances because  he  dares  to  differ  with  thee,  and 
then  the  lady,  that  has  her  seat  on  the  seven  hills, 
will  find  a  way  to  padlock  your  tongue,  and  do 
your  thinking  for  you,  and  the  dark  ages  may 
again    envelop   the   nations  until   another  John 
Huss  and  Latimer  and  Ridley  and  Rogers  and 
Taylor  and  Luther  may  arise  to  claim  again  the 
right  of  free  thought    and   free  speech.     O  no 
ray  dear  reader,  the  right  to  think  for  myse^lf, 
and  to  differ,  if  needs  be,  is  a  God-given  right, 
and   we   must,  under  all  circumstances,  concede 
that  right  to  others  which  we  claim  for  ourselves. 
Happy  for  us  that  the  warmth  of  persecution  on 
religious  grounds  has  very   much  abated.     The 
fires  of  persecution,  if  not  entirely  extinguished, 
are  at  least  smothered.    Even   in  old  despotic 


WHEN  SINFUL. 


83 


use  by  those  anath- 
ir  thou  comlemnest 
3st  doest  the  same 
displeased  with  any 
1  religious  matters? 
ingry  with  me  for  the 
to  assume.     Gently, 

thou  that  judgest 
/ate  judgment  is  the 
lation  of  Protestant- 
)f  the  Reformation. 
r  and  gag  his  utter- 
diflFer  with  thee,  and 
;at  on  the  seven  hills, 
your  tongue,  and  do 
I  the  dark  ages  may 

until  another  John 
dley  and  Rogers  and 
se  to  claim  again  the 

free  speech.     O  no, 

to  think  for  myself, 
is  a  God-given  right, 
iircumstances,  concede 
we  claim  for  ourselves, 
mth  of  persecution  on 
y   much  abated.     The 

entirely  extinguished. 
Even    in  old   despotic 


countries,  many  are  emerging  into  the  light,  and 
strongly  asserting  the  right  of  a  Bible  for  every 
man,  and  little  by  little  the  fetters  of  tyranny 
and  religious  despotism  are  falling  to  pieces,  and 
multitudes  are  searching  the  Scriptures  for  them- 
selves, and  thinking  and  judging  and  acting  ac- 
cording to  the  liglit  they  have  in  all  those  mat- 
ters which  relate  to  the  worship  of  God,  the 
salvation  of  the  soul,  and  rights  of  conFcience. 

The   Church    of  God,  since   the  days  of  its 
infancy  has  been    always  more   or   less  exposed 
to  the   rage   of   blind   bigotry  and    persecution. 
This  anger  has  sometimes  been  confined  to  Church 
disputes  and  newspaper  quarrels,  but   more  fre- 
quently   it    has    broken    out  into   open,   roaring 
wrath,  and   statecraft    and    priestcrafi   and  self- 
craft  have  desolated  the  fair  garden  of  God,  and 
his  children    "  had  trial   of  cruel  mockings  and 
scourgings,  yea,  moreover,  of  bonds  and  impris- 
onment.    They   were    stoned,    they    were   sawn 
asunder,  were  tempted,  were  slain  with  the  sword  ; 
th<y  wandered  about  in  sheepskins  and  goatskins  ; 
being  destitute,  afflicted,  tormented  (of  whom  the 
world   was  not  worthy) ;   they  wandered   in  de- 
serts, and  in  mountains  and  in  dens,  and  caves 
of  the  earth."     What  a  pity  it  is  that  Christianity 
should  ever  have  been  so  explained— I  would  say 
80  perverted— as  to  feed  the  unholy  fires  of  resent- 


i"^ 


84 


ANGER. 


ment  and  promote  angry  passions !    Surely  nothing 
can  be  more  diametriaally  opposite  than  religion 
and   revenge,   piety  and  persecution,  prayer  and 
plunder,  the  service  of  God  and  the  slaughter  of 
men,  the    fires   of  love   and   the   fires  of  hate. 
Angry  passions  and  resentful  feelings  in  religious 
disputes  naturally  lead  to  persecution,  as  in  the  case 
of  John  Calvin  and  even  of  the  Puritan  fathers. 
"The  beginning  of  strife  is  as  when  one  let- 
teth  out   water;   therefore,  leave   off  contention 
before  it  be  meddled  with."     "A  froward  man 
soweth  strife ;   and  a  whisperer  separateth  chief 
friends."     "Let    all    bitterness    and    wrath    and 
anger  and  clamor  and  evil    peaking,  be  put  away 
from  you,  with  all  malice ;  and  be  ye  kind  one 
to  another,  tender-hearted,  forgiving  one  another, 
even  as  God  for  Christ's  sake  hath  forgiven  you." 
Those   angry,  furious    partisans   ought   to    have 
learned  the  genius  of  the  Gospel.     When  one  of 
the    disciples  of  Jesus  came   unto  him,  saying, 
"Master,  we  saw  one  casting  out  devils  in  thy 
name,  and  we  forbade  him,  because  he  followed 
not  with   us,"   Jesus  said,  "Yorbid    him    not." 
Afterwards,  when  the  Samaritans  did  not  receive 
him,  John  and  James  being  too  violent  in  their 
resentment,  and  having  but  a  scanty  acquaintance 
with  the    genius  of  the  Gospel,  spoke  of  com- 
manding fire  to  come  down  from  hoaven  to  con- 


WHES  SINFUL. 


85 


ions !    Surely  nothing 
pposite  than  religion 
rsecution,  prayer  and 
and  the  slaughter  of 
id   the   fires  of  hate, 
il  feelings  in  religious 
•secution,  as  in  the  case 
f  the  Puritan  fathers, 
e  is  as  when  one  let- 
leave   off  contention 
.."     "A  froward  man 
perer  separateth  chief 
•ness    and    wrath    and 
-peaking,  be  put  away 
;  and  be  ye  kind  one 
forgiving  one  another, 
,ke  hath  forgiven  you." 
•tisans   ought   to    have 
Gospel.     When  one  of 
ime   unto  him,  saying, 
(ting  out  devils  in  thy 
n,  because  he  followed 
1,  "Yorbid    him    not." 
aaritans  did  not  receive 
ing  too  violent  in  their 
it  a  scanty  acquaintance 
Gospel,  spoke  of  com- 
wn  from  hoaven  to  con- 


sume them,  Jesus  turned  and  rebuked  them,  and 
said,  "  Ye   know  not  what  manner  of  spirit  ye 
are   of."     We  profess  respect  and   zeal   for   the 
religion  of  Jesus;  and  shall  we  at  the  same  time 
allow  ourselves   to    be  carried    away  with    that 
harshness  and  severity  which  are  so  opposite  to 
its  nature,  its  spirit,  and  tendency?    Let  us  not 
presume  to  retain  the  Christian  name  if  we  are 
80  entirely  destitute  of  the  Christian  spirit,  lest 
Jesus  should  say  unto  us:   "I   know  thee,  that 
thou  hast   a   name   that   thou   livest,  but  thou 

ait  dead." 

A  meek  and  gentle  disposition,  amidst  the 
strife  of  interfering  interests,  prevents  the  vio- 
lence of  contentions,  renews  endearments,  softens 
animosities,  and  keeps  alive  the  seeds  of  har- 
mony.    But, 

"Passions,  indulRed  beyond  a  certain  bound, 
I*ad  to  a  precipice,  and  plunge  in  woe 
The  heedless  agent." 
When  our  anger  provokes  us  to  vish  or  dedre 
any  thivg  unlmiul,  it  becomes  sinful.     This  de- 
sire in  the  mind  has  given  origin  to  the  word 
malevolence,    from    male,    "ill,"    and    volo,  "to 
^i8h"_to    wish    ill    to    any   person.     Also  the 
word  malediction,  from  male,  « ill,"  and  dico,  « to 
say"— a  declaration  of  a  wish  of  evil  against  a 
person.    Sorsetimes  it  assumes   the  form  of  an 


% 


86 


ANGEIi. 


imprecation,   fhe  praying  down  of  evil   upon  a 
person  whom  we  suppose  to  have  offended  us,  or 
it  raay   be   upon    ourselves.     This  was  the  case 
with  Moses  once,  though  always  commended  lor 
his   meekness;   yet,   on   a  very   trying   occasion, 
his  language  indicates  a  defect  in  that  for  which 
he    is    most    commended,    "If   thou    deal    thus 
with  me  kill  me,  I  pray  thee,  out  of  hand,   and 
let   me    not   see    my    wretchedness."     Like   the 
angry  prophet,  he  thought  "  it  is  better  for  me  to 
die  than  to  live ;    I  do  well  to  be  angry,  even 
unto  death."     In  some  cases,  as  perhaps  in  Mo- 
ses' case,  it  arises  from  disappointment,  but  those 
sudden  gushes  of  a  feeling  which  wishes  for  death, 
produced  by  any  of  those  passions,  can  not  at  all 
be  excused. 

"Full  manv  mischiefs  follow  cruel  wrath, 
Abhorred  bloodshed  and  tumultuous  strife, 
Unmanly  murder  and  unthrifty  scathe,- 
Bitter  despite,  with  ranror's  rusty  knife. 
And  fretting  grief-the  enemy  of  life. 

— E.  Spknskb. 

Rage  is  bad.  When  a  man  gives  way  to  sin- 
ful temper  he  dishonors  his  nature,  he  imperils  his 
well-being,  he  wars  with  God,  and  the  order  of  the 
universe.  A  celebrated  moralist  has  written  with 
great  energy  on  this  subject:  "What  shall  we 
think  of  him  who  has  a  80ul  so  infected  that  he 
can   not  be   happy  himself   until  he  has  made 


*   .   * 

■    / .  -  f 


)wn  of  evil  upon  a 
have  offended  us,  or 
This  was  the  case 
ways  conmiended  lor 
'ery   trying   occasion, 
BCt  in  that  for  which 
'<If   thou    deal    thus 
lee,  out  of  hand,   and 
chedness."     Like   the 
<  it  is  better  for  me  to 
ell  to  be  angry,  even 
3S,  as  perhaps  in  Mo- 
ppointment,  but  those 
vhich  wishes  for  death, 
>a8sions,  can  not  at  all 

w  cruel  wrath, 
d  tumultuous  strife, 
thrifty  scathe,- 
ror's  rusty  knife, 
enemy  of  life." 

— E.  Spknskb. 

man  gives  way  to  sin- 

3  nature,  he  imperils  his 

od,  and  the  order  of  the 

oralist  has  written  with 

•ject:  "What  shall   we 

loul  so  infected  that  he 

:lf   until  he  has  made 


WHEN  SINFUL. 


87 


another  miserable?  What  wars  may  we  imagine 
perpetually  raging  in  his  breast;  what  dark  strata- 
cems,  unworthy  designs,  inhuman  wishes,  dread- 
ful resolutions!  A  serpent  curled  in  many  •»- 
tricate  mazes,  ready  to  sting  a  traveler,  and  to 
hiss  him  in  the  pangs  of  death  is  no  unfit  em- 
blem of  such  an  artful,  unsearchable  projector. 

Our  anger  in  all  cases  becomes  sinful  when   A 
it  excites  us  to  render  evil  for  evU  to  him  who  has 
iniured  or  offended  us;  Christianity  never  tol- 
erates this  to  friend  or  foe.     We  should  beware 
of  giving  way  to  revengeful  or  passionate  resent- 
„.ents,  which  may  lead  us  to  desire  the  hurt  of 
the  offender  by  way  of  retaliation.     This  would 
be  to  place  ourselves  on  his  level,  to  imitate  his 
example,  and  to  become  sharers  in  his  guilt,    ^o 
amount  of  provocation  should  ever  irritate  fis  so 
fur    as   to    abate    our    concern    for   peace.     We 
should  keep  so  strict  a  watch  over  our  anger  as 
never  to  meditate,  contrive,  or  attempt  any  thing 
by  way  of  private  and  personal  revenge.     If  we 
be  compelled  in  self-defense,  in  defense  of  porson, 
family,  or   property   to   seek  satisfaction  in  due 
c.ourse  of  law,  we  should  never  do  it  in  an  angry, 
quarrelsome  spirit,  but  from  a  desire  to  preserve 
peace  and  the  good  order  of  socievy,  and  to  ob- 
tain justice   from   the   wrongs  and  injuries  of 
unreasonable  and  wicked  men. 


88 


ASGER. 


There  is  great  bi-uuty  and  a  wealtV.  of  mean- 
ing in  Paul's  words  to  the  Church  at  Rome  (Ro- 
mans xii,  18-21):  "If  it  be  possible  "-it  may 
not  be,  sueh  may  be  your  circumstances,  but  if 
it  be  possible— "as  much   as  lieth   in   you,  live 
peaceably  with  all  men.     Dearly  beloved,  avenge 
not  yourselves,  but  rather  give  place  unto  wrath ; 
for    it    is   written,  Vengeance    is    mine;   I    will 
repay,  saith  the  Lord.     Therefore,  if  thine  enemy 
hunger,  feed  him;  if  he  thirst,  give  him  drink; 
for  in  so  doing  thou  shalt  heap  coals  of  fire  on 
his  head.     Be   not  overcome  of  evil,  but  over- 
come evil  with  good."     Let  us  never  presume  to 
wrest  the  scepter  out  of  God's  hands,  it  is  his 
prerogative   to   inflict  the  deserved  punishment. 
Leave  your  cause  with  him. 

We  should  be  ready  to  do  every  office  of  kind- 
ness  and  compassion,   even    to    our  worst   ene- 
mies.    "  Bless  them  that  curse  you,  and  pray  for 
them   that  despitefully  use  and  persecute  you." 
Let  no  ill  treatment  you  meet  with  from  others 
so  far  inflame  your  angry  passions  as  to   make 
you  desirous  of  rendering  evil  for  evil,  or  even 
to  cause  you  to  weary  of  showing  kindness    to 
them.     Let  the  power  of  divine  grace  on  your 
heart  so  manifest  itself  in  the  exercise  of  meek- 
ness, kindness,  and  forbearance  under  the  highest 
provocations,  that   all,  even  your  greatest  ene- 


WHEN  SI^FUL. 


se 


1  a  wtaltli   of  lucun- 
Ihuirh  at  Rome  (R(»- 
,e  possible"— it  may 
circumstances,  but  if 
3  lioth   in    you,  live 
iarly  beloved,  avenge 
ve  place  unto  wrath  ; 
ice    is    mine;   I   will 
refore,  if  thine  enemy 
irst,  give  him  drink  ; 
heap  coala  of  fire  on 
,ie  of  evil,  but  over- 
,  us  never  presume  to 
Jod's  hands,   it   is  his 
deserved  punishment. 

0  every  office  of  kind- 

1  to  onr  worst  ene- 
irse  you,  and  pray  for 
I  and  persecute  you." 
neet  with  from  others 

passions  as  to   make 

evil  for  evil,  or  even 

'  showing  kindness    to 

divine  grace  on  your 

the  exercise  of  meek- 

•ance  under  the  highest 

ren  your  greatest   ene- 


„ie,   may  «><■.  in  you  how  a  Clnistlan  onn  l.ve 
"nT'love'^ana  forgive  and  be  forgiven.     Tin,  ,s 
the  vvav  not  be  overcome  of  evil;  but  to  overeome 
e    IwiAgooa.     Anger,  a.  a  sinful  ,.a«.on,..  neve 
1ml,  but  it  oftenti„,e.  exi*  »,.hou     any 
..al  cau»e  whatever.     Like  a  hon  enraged  at     » 
own  .hadow,  the  angry  n,a„  i.  »"«'?«' '^;'f;:- 
tion  of  hin.,elf,  it  is  hi.  own  .mage  'h  "«  *- 
He  imagines  and,  in  many  eases,  this  .s  al  ;  h.s  o  vn 
fv    Zper  colors  all  besides.    The  object  of  Ins 
w„th  is  innocent,  perhaps  as  quiet  as  an  unrnf- 
flcd  brook.     Be  sure,  before  you  g.ve  way  to 
"ngsr,   hat  yonr  neighbor  or  friend  has  .njnred 
von  and  then  be  «n-e  that  yon  forgive  h.m.     But 
eve^Tf  an  apparent  cause  doe.  exist,  and  some 
one  really  h.    injured  yon,  i.  not  that  enough? 
He  th  t  .inneth  wrongeth   hi.  own  «.ul;  shall 
"on,  therefore,  .in  and  bring  "ndomnat.on  upon 
lour  soul?    To  have  an  enemy  .s  bad,  to  be  one 
LTr  ^orse.    And  why  should  you  undergo  self- 
punishment  for  the  crime  of  another  / 

There  is  a  degree  of  madness  connected  with 
an  Jr,  a"  we  have  «en.  We  see  it  in  Xerxes,  who 
Li'sed  the  wave.,  and  ^st  f«tte-  ".to  he  - 
to  bind  it,  because  it  .ma.hed  h.s  bndgc  ^  b«^  • 
How  intoxicated  with  passion  he  was!  Contrast 
Se ladmao  with  the  ealm,  sensible  Athenodorus 
who,  when  about  to  retire  from  the  court  of 


90 


A  NO  EH. 


Augustus  Croaar,  gave  tho  emi»i'n)r  this  advice: 
"  Ui(inoinl)i'r,  wlioiiover  yoii  feci  aii}j;ry,  that  you 
ntfitlu'r  say  iior  do  any  thing  until  you  liav(!  re- 
poated  all  tho  letters  of  the  alphabet."  This  is  good 
iidviee ;  hut  it  is  better,  when  a  man  feels  himself 
sinking  into  tho  gulf  of  angry  passion,  to  turn  tho 
eye  of  his  faith  on  the  Lord  Jesus  Christ,  and  cry 
out,  "  Lord,  save,  or  I  perish."  The  rising  storm 
will  pass  away,  and  all  will  be  calm  and  peaceful. 

"  The  wise  will  let  their  anger  cool, 
At,  least  before  'tis  night; 
But  in  the  bosom  of  n  fool, 
It  burns  till  morning  light." 

When  our  anger  unfls  wt  for  the  duties  which 
we  owe  to  God   and  to   one    another,  then  our 
anger  is  sinful.     We  can  not  love  God  and  hate 
our  brother;    the    two    things   are   not,  in    any 
sense,  compatible.    John  says  :  "  A  new  command- 
ment I  write  unto  you,  which   thing  is  true  in 
him  and  in  you ;  because  the   darkness  is  past, 
and  the  true  light  now  shineth.     He  that  saith 
he  is  the  light,  and  hateth  his  brother,  is  in  dark- 
ness even  until  now.     He  that  loveth  his  brother 
abideth   in  the  light,  and  there  is  none  occasion 
of  stumbling   in   him.     But  he  that   hateth  his 
brother  is  in  darkness,  and  walketh  in  darkness, 
and  knoweth  not  whither  he  goeth,  because  that 
darkness  hath  blinded  his  eyes.    We  know  that 


WIIES  SJSFVL. 


91 


jinpcror  this  advice; 
feci  aii}j;ry,  tliut  you 
;  until  you  liavc  it- 
ihabet."  Tlusis^^oiMl 
II  n  man  foolH  iiiiiiself 
y  pasaioii,  to  turn  the 
Jpsus  ChrlHt,  and  cry 
I."  The  riHiug  storm 
t)e  calm  and  peaceful. 

anger  cool, 
ight; 
fool, 
!  light." 

r  /or  the  duiiea  which 
le    another,  then  our 
►t  love  God  and  hate 
iigs   are   not,  in    any 
H  :  "  A  new  command- 
hich   thing  is  true  in 
the   darkness  is  past, 
ineth.     He  that  saith 
lis  brother,  is  in  dark- 
iiat  loveth  his  brother 
here  is  none  occasion 
It  he  that   hateth  his 
walketh  in  darkness, 
le  goeth,  because  that 
eyes.    We  know  that 


we  have  passed  from  death  unto  l.fe,  because 
Z  ove  the  brethren.  He  that  loveth  not  Ins 
rither  abideth  in  death.  Whosoever  hateth  h.s 
l;:therlsanlU|.dorer;a„dyek.lo^M,luU.^^^^^^^^ 
,lerer  hath  eternal  life  abiding  m  h.m  Ha  man 
nay  I  love  God,  and  hateth  his  brother,  he  is  a 
iar'-  for  he  that  loveth  not  his  brother  whom  he 
hath  Len,  how  can  he  love  God  whom  he  hath 

not  seen?"  ,     ,     •  e  ''' 

Violent  anger  darkens  the  whole  honzon  of 
the  soul,  obstructs  the  visions  of  faith,  and  bur- 
dens  the  conscience  with  a   sense  of  guilt,  and 
p^ts  the  whole  soul  out  of  tune  for  the  service 
and  work  of  God.     An  angry  man  can  not  pray, 
::'  Iven   the  Lord's  prayer,  .ith   his  emotions 
boiling  up  in  him.     He  can  not  praise  God,  for 
all  his  aflJctions  are  turned  in  an  opposite  d.rec- 
tion,  and   praise   is  the   natural    and  proper  ex- 
nression  of  love,  not  of  hate.^ 
"^    To  reprove,  rebuke,  and  exhort  are  duties  we 
owe  to  one  another.     Giving  and  receiving  re- 
proof are  duties  which  we  owe  to  each  othe 
and  are  of  great  advantage  to  our  growth  in  all 
ana  are  ui  g  p,    •,.,:„„      ^If  a  brother  be 

the  eraces  of  the  Christian.       ai   «•  .  .,     i 

f  1         ;n    ft    fault    ve    which   are    spiritual 
overtaken    in    a    lauit,    ye    »■  u„„oa» 

restore  such  an  one  in  the  spirit  of  meelcness, 
ZX  a  spirit  of  anger.     Reproof  should  never 
be  given  with  a  wrathful  spirit  or  an  angry  tongue, 


02 


ANGER. 


if 


!i 


"for  tliP  wnitli  of  man  workctli  not  tlie  liglit- 
I'onsnt'Hrt  of  (Jod."  No  amount  of  tlie  gruco  of 
Hunrtifuation  pluc.-H  us  ubovo  the  ncoil  of  admo- 
nition. \Ve  are  lo  wutch  ovev  one  anotiier  in 
love.  In  like  manner,  reprooft  nlionld  be  re- 
eeived  x**)'!)  humility  and  gratitude;  thankn  to  a 
kind  u!id  faithful  reprover,  and  praises  to  God 
for  th«.'  uleHHingH  of  sunetitied  ChristiiMi  friendHhip. 
Coleridge  wiys;  "Advice  is  like  the  snow,  the 
soft',  r  it  falls  the  longer  it  stays,  and  the  deeper 
it  sinks  into  th  •  Miind." 

"Full  many  n  ^'  ;ift  nt  rnndoin  Bont 
Finds  mark  the  archer  little  meant, 
And  many  a  word  at  random  Hpokcn 
lh\y  Boothe  or  wound  a  heart  that's  hroken." 

We  are  also  commanded  "to  be  pitiful  and 
fend.T  hearted;  to  weep  with  those  that  weep, 
and  to  rejoice  with  those  that  rejoice,  to  love  as 
Wretlrtn,  to  follow  after  the  things  which  make 
lor  peace,  and  things  whereby  we  may  edify 
another."  Now,  whatever  temper  of  mind  unfits 
us  for  those  duties,  it  is  wrong,  it  is  offensive  to 
God,  and  destructive  to"  the  work  of  divine  grace 
in  our  own  hearts. 


•  •i:m\nmt*v^^v 


kctli  not  till'  right- 
iiiit  of  tlift  gruct'  of 

the  need  of  udnio- 
ivt'V  one  unutlier  in 
•ootH  niionld  be  re- 
ititudo ;  thunkH  to  a 
and  praises  to  God 
ChristiiMi  friendHhip. 

like  the  snow,  the 
tuys,  and  the  deeper 


n  Rent 

;  III  rant, 

m  Hpokcn 

rt  tlint'H  broken." 

I  "to  be  pitiful  tuid 
th  those  that  weep, 
it  rejoice,  to  love  as 
things  which  make 
reby  we  may  edify 
jmper  of  mind  unfits 
ing,  it  is  offensive  to 
vork  of  divine  grace 


muji<A|i!iifc  >ll!fcl  ' 


.ji?4HJ^WJ^^!'-fe--'^^'4^-^--'^-i^  .^■il.^il"'-'l,!^"r 


^"^U 


e>. 


hW'    .^. 


^^>, 


V 


<^ 


/}. 


'''^  .>v» 


<&^    #^    ^      ' 


L 


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1^ 


i 


CAUTIONS. 


93 


VII.  CAUTIONS. 

Anger  agitates   and   destroys  our  peace   of 
mind.     It  is  true,  as  the  prophet  said,  "Thou 
wilt  keep  him  in  perfect  peace,   whose  mind  is 
stayed  on  thee,  because  he  trusteth  in  thee."    Not 
all  the  powers  of  evil,  nor  any  of  the  agencies  of 
the  world  or  the  flesh  can  disturb  the  peace  of 
the  good  man,  and  yet  one  flash  of  sinful  anger 
cherished,  or  indulged  in,  may  disturb  his  peace 
and  greatly  disquiet  his  soul.     How  serene  and 
peaceful  would  every  man's  soul  be  to  himself  if 
true  Christian  meekness  did  but  reign  in  his  breast 
to   the   complete    casting   out   of  anger,    wrath, 
malice,  and  all  bitterness.     I  say  casting  out ;  it 
is  not  enough  to  suppress  and  chain  down  those 
di^urbing  foes — they   must  be  thrown  out,  and 
that  with  a  holy  violence  and  a  firm  determina- 
tion  that  they  must  enter  no   more.     It  is  not 
enough  that  we  cut  ofl',  here  and  there,  a  branch 
of  this  deadly  upas  tree  of  sin ;  we  must  cut  it 
down  and  cut  out  every  fiber  of  its  roots  from  the 
soil  of  the  heart,  and  plant  in  its  stead  the  tree 
of  life.     We  must  crucify  the  old  man  with  his 
lusts,  passions,  and  propensities,  mortifying  the 


94 


ANGER. 


flesh  and  the  deeds  of  the  body  that  we  may 
live.  "  Mortify,  therefore,  your  lueiubers  which 
are  upon  the  earth,"  "  that  the  body  of  sin  may  be 
destroyed,  tliat  henceforth  we  shall  not  serve  sin." 
Tiiere  is  an  altitude  above  us  that  is  always 
free  from  the  tumultuous  whirlwind,  the  sweeping 
tempest,  and  the  surcharged  cloud,  away  above 
and  beyond  us.  It  is  only  in  the  regions  of  the 
atmosphere  near  our  earth  that  thunderings,  light- 
nings, and  fierce  storms  generate  and  disturb  the 
quiet  of  nature.  So  there  is  a  state  of  mind,  an 
altitude  of  Christian  experience,  where  we  may 
have  a  calm  and  undisturbed  tranquillity,  a  con- 
stant sunshine,  and  a  heartfelt  joy.  As  our 
poet  sang  : 

"  Anger  nnd  sloth,  desire  and  pride, 
This  moment  be  subdued ; 
Be  cast  into  the  crimson  tide, 
Of  my  Redeemer's  blood." 

Then— 

"  Anij^r  I  no  more  shall  feel. 
Always  even,  always  still. 
Meekly  on  my  God  re<^lined ; 
Jesu's  is  a  quiet  mind." 

There  is  often  sunshine  up  on  the  mountain 
side  when  storms  rage  furiously  below.  Chris- 
tianity furnishes  a  sublime  experience  where  all 
is  calm  and  joy  and  peace.     Come  up  on   the 


T* 


body  that  we  may 
our  lueiubers  which 
!  body  of  sin  may  be 

shall  not  serve  siu." 
e  us  that  is  always 
rlwind,  the  sweeping 

cloud,  away  above 
u  the  regions  of  the 
it  thuuderings,  light- 
rate  and  disturb  the 

a  state  of  mind,  an 
nee,  where  we  may 
I  tranquillity,  a  con- 
rtfelt  joy.    As  our 


and  pride, 
ued; 
J  tide, 
ood." 


Bel, 

11, 

ined; 


up  on  the  mountain 

usly  below.     Chris- 

(xperience  where  all 

Come  up  on   the 


CAUTIONS. 


95 


mountain,    dear    reader,   and    live   in    the    clear 
sunlight. 

The  fiercest  storms  at  sea,  which  make  such 
sad  havoc  of  our  shipping,  never  stir  the  depths 
of  the  ocean ;  down  below  all  is  quiet  and  mo- 
tionless. As  on  the  surface  the  white  caps  are 
driven  into  spray,  and  the  ocean  seems  as  if  it 
were  boiling  over,  so,  under  the  fierce  gales  of 
temptation,  one  man  is  lashed  into  fury,  and,  for 
the  time,  he  loses  all  control  of  himself,  while 
his  neighbor  is  calm  and  peaceful  as  a  Summer 
evening,  far  from  danger  and  from  fear,  knowing 
that  the  love  of  God  casteth  out  fear.  O  for  an 
experience  in  the  deep  things  of  God ! 

There  may  be  a  seeming  quietness  of  behavior, 
arising  from  self-constraint   or   education   or   a 
nature  past   feeling,  sometimes   prompted   by    a 
mean,  disguised  intention,  while  the  spirit  is  rough 
and   turbulent.    "  The  words  of  his  mouth  were 
smoother  than  butter,  but  war  was  in  his  heart ; 
his   words  were  softer  than  oil,   yet  were   they 
drawn  swords."     As  a  man  is  in  heart,  so  is  he. 
By  the  frequent  indulgence  of  this  furious  pas- 
sion it  gains  strength,  and  after  a  little  indul- 
gence it  becomes  a  habit,  and  fastens  itself,  like 
other  habits,  as  with  hooks  of  steel,  destroying  all 
the  man's  internal  tranquillity,  and  kindling  his 
whole  soul  into  a  flame  at  every  little  provoca- 


•'im!ikui».&*fuiv^ 


T 


96 


ANGER. 


tioii.  He  is  so  completely  under  the  power  of 
this  demon  passion,  that  he  can  not  control  his 
anger  until  the  case  be  examined,  and  the  oifense 
proven ;  nor  can  he,  by  any  means,  proportion 
his  anger  to  the  cause  which  excites  it,  or  regu- 
late it  by  any  rule  of  propriety  or  discretion. 
Such  a  slave  to  a  bad  habit  is  surely  to  be  ranked 
as  among  the  unhappiest  of  mortals.  As  he  ad- 
vances in  years  he  grows  more  and  more  miser- 
able, and  his  natural  weakness  and  infirmity 
increase  his  irritability  of  mind,  until  his  friends, 
long  since  weary  of  his  peevishness,  and  his  chil- 
dren almost  afraid  of  him,  leave  him  "to  devour 
his  own  heart  in  solitude  and  contempt,"  as  an 
old  moralist  has  it.  "Thy  own  wickedness  shall 
correct  thee,"  says  the  prophet.  Such  men  "eat 
the  bread  of  wickedness."  They  sow  wicked- 
ness and  reap  the  same.  Thorny  reaping  it  often 
is.  "It  is  an  evil  thing  and  bitter,  that  my  fear 
is  not  in  thee,  saith  the  Lord."  When  humility, 
meekness,  and  patience  find  a  throne  in  the  heart, 
they  reign  secure.  Though  storms  may  over- 
spread the  sky  without,  all  is  quiet  and  calm 
within.  The  man's  peace  is  too  deep  and  too 
high  to  be  affected  by  the  thunders  that  echo  on 
another's  sky.  He  sits  calm  on  tumult's  waves, 
he  controls  his  feelings,  curbs  his  tongue,  bridles 
his  passions.     He  has  a  peace  which  the   world 


T 


-1«- 


CAUTIONS. 


97 


under  the  power  of 
;  can  not  control  his 
lined,  and  the  oifense 
ly  means,  proportion 
ih  excites  it,  or  regu- 
)prioty  or  discretion, 
is  surely  to  be  ranked 
'  mortals.  As  he  ad- 
lore  and  more  miser- 
ikness  and  infirmity 
ind,  until  his  friends, 
k^ishness,  and  his  chil- 
eave  him  "to  devour 
and  contempt,"  as  an 
own  wickedness  shall 
het.  Such  men  "cat 
They  sow  wicked- 
liorny  reaping  it  often 
d  bitter,  that  my  fear 
d."  When  humility, 
a  throne  in  the  heart, 
h  storms  may  over- 
II  is  quiet  and  calm 
is  too  deep  and  too 
thunders  that  echo  on 
m  on  tumult's  waves, 
bs  his  tongue,  bridles 
aco  which  the   world 


"can    neither  give   nor  take  away."     "He  de- 
lights himself  with  the  abundance  of  peace."    He 
has  ten  thousand  times  more  satisfaction  in  for- 
giving injuries  than  others  can  have  in  revenge. 
Sinful  anger  blocks  tip  the  way  to  the  mercy- 
seat,  and  hinders  us  in  our  approaches  to  the  di- 
vine throne.     Through  the  work  and  mediation 
of  our    Lord    Jesus    Christ  a   new   and    living 
way  has  been  opened   for  us  to  the   throne   of 
grace.     It   is  the   exalted    privilege   of  all   be- 
lievers in   Christ  to  come,  at  all  times,  to  that 
throne  and  find  grace  to  help  in  time  of  need. 
But  if  we  come  to  God  with  anger  and  ill  feeling 
in  our  hearts,  God  will  not  hear  our  prayers.    No 
man  can  come  acceptably  to  God  with  wrathful 
feelings  cherished  in  his  heart.     The  tumult  of 
passion   makes  us  both  unable  and  unwilling  to 
pray,  and  should   any  come  in    such   an   angry 
mood  they  consciously   realize  their  own  unfit- 
ness, and  they  can  not  acceptably  draw  near  to 
God.     St.    Paul   says:   "I   will,   therefore,  that 
men  pray  everywhere,  Ufting  up  holy  hands  with- 
out wrath  and  doubting."     All  bitterness,  wrath, 
and  evil  speaking  must  be  laid  aside,  if  we  desire 
to  hold  sweet  communion  with  God. 

The  words  of  Jesus  are  very  plain  and  de- 
cisive on  this  point.  "  Therefore,  if  thou  bring 
thy  gift  to  the  altar,  and  there  rememberest  that 

7 


llfei^^tisttW^ 


m 


ANGER. 


-!-,. 


I. 


thy  brother  hath  aught  against  thee" — and  that 
is  the  time  and  i>lace  most  likely  to  leiuembcr  any 
alienation  of  mind — "leave  there  tliy  gift  before 
the  altar,  and  go  thy  way ;  first  be  reconciled  to 
thy  brother,  and  then  come  and  offer  thy  gift." 
And  Jesus  makes  it  still  stronger:  "For  if 
ye  forgive  men  their  trespasses,  your  Heavenly 
Father  will  also  forgive  you.  But  if  ye  forgive 
not  men  their  trespasses,  neither  will  your  Father 
forgive  your  trespasses."  On  another  occasion 
Jesus  illustrated  the  same  principle  by  an  exam- 
ple :  "  And  his  lord  was  wroth,  and  delivered  him 
to  the  tormenters,  till  he  should  pay  all  that  was 
due  unto  him.  So  likewise  shall  my  Heavenly 
Father  do  also  unto  you,  if  ye  from  your  hearts 
forgive  not  every  one  his  brother  their  trespasses." 
The  man  who  has  an  unforgiving  feeling  in  his 
heart  can  not  be  forgiven,  and  he  can  not  hold 
sweet  communion  with  God.  The  way  to  the 
throne  of  mercy  to  him  is  barred,  until  he  can 
dismiss  his  unholy  resentment,  and  become  recon- 
ciled. His  anger  unfits  him  for  devotion,  indis- 
poses to  duty,  and  if  performed,  it  renders  it 
unacceptable  to  God. 

Anger  destroys  (he  image  of  ChrUt  in  the  soul. 
The  apostle  teaches  that  we  are  to  "  put  on  the 
new  man,  which  is  renewed  in  knowledge  after 
the  image  of  him  that  created  him ;  that  ye  put 


linst  thee" — and  that 
kely  to  remember  any 

there  tliy  gift  before 
first  be  reconciled  to 
e  and  offer  thy  gift." 
1  stronger:  "For  if 
asses,  your  Heavenly 
u.  But  if  ye  forgive 
ither  will  your  Father 
On  another  occasion 
principle  by  an  exani- 
)th,  and  delivered  him 
lould  pay  all  that  was 
je  shall  my  Heavenly 
f  ye  from  your  hearts 
other  their  trespasses." 
rgiving  feeling  in  his 

and  he  can  not  hold 
od.    The  way  to  the 

barred,  until  he  can 
>nt,  and  become  recon- 
m  for  devotion,  indis- 
rformed,  it  renders  it 

fe  of  Christ  in  the  sottZ. 
ve  are  to  "  put  on  the 
;d  in  knowledge  after 
ated  him ;  that  ye  put 


CAUTIONS. 


99 


off  concerning   the  former  conversation  the  old 
man,  which  is  corrupt  according  to  the  deceitful 
lusts;  and  be  renewed  iu  the  spirit  of  your  mind; 
and   that  ye   put  on  the  new  man,  which  after 
God  is  created   in   righteousness   and  true  holi- 
ness."    And  that  this  inward  man  is  to  be  "  re- 
newed day  by  day."     "  Let  that  mind  be  in  you 
which   was  also  in  Christ   Jesus."     He  was  pa- 
tient under  the  rudest  insults  and  most  barbarous 
treatment.     When  he  was  reviled,  he  reviled  not 
again  ;  when  he  suffered  he  threatened  not.     "  He 
gave  his  back  to  the  smiters,  and  his  cheeks  to 
them  that  plucked  off  the  hairs ;  he  did  not  hide 
his   face    from   shame    and   spitting."     For   the 
greatest  evil  he  returned  the   greatest  good ;  he 
shed  his  blood,  and  gave  his  life  to  redeem  those 
who  treated  him  with  disdain,  and  as  they  mocked 
his  dying  agonies,  he   prayed  for  them,  saying, 
"  Father,  forgive  them,  they  know  not  what  they 
do."     In  him  there  was  no  rashness,  no  resent- 
ment,   no   unholy   anger,   no    pride,  no    unholy 
ambition. 

This  distinguishing  part  of  the  Lord's  char- 
acter was  so  generally  known  that  the  •  (ontle 
Paul  said :  "  I  beseech  you  by  the  meeknestJ  and 
gentleness  of  Christ."  Meekness  is  the  inward 
temper,  gentleness  is  the  manifestation  of  it 
toward  others.    This  inward  temper  and  outward 


I 


I' 

ill 

ill 


100 


ANGER. 


behavior  were  most  clearly  seen  in  Christ.  How 
unlike  him  those  are  whose  temiwrs  are  angry 
and  hateful,  and  whose  outward  man  is  boister- 
ous and  resentful.  "Love  your  enemies,  bless 
them  that  curse  you,  and  pray  for  them  who 
despitefully  use  you,  and  persecute  you." 

Sinful  anger  destroya  the  spirit  of  unity  among 
brethren.     The  Church  is  the  body  of  Christ,  and 
all   ye   are  brethren.     "  Let  brotherly  love  con- 
tinue," and   by   all   suitable    means   cultivate  it, 
promote  it,  niake  sacrifices  in  order  to  its  devel- 
opment.    "Let  nothing  be  done  through   strife 
or  vainglory ;  but  in  lowliness  of  mind  let  each 
esteem  other  better  than  themselves."     If  con- 
ceited,   self-seeking   persons,    confident   of  their 
own  comparative   excellences    and    inconsiderate 
of  others,  come  together  in  the  spirit  of  party  or 
pride  or  self-glorying,  how  soon,  and  how  easily, 
are  the  sparks  of  a  great  and  destructive  fire  kin- 
dled ;  each,  in  turn,  being  angry  with  the  other,  and 
indulging  in  mutual  recrimination  and  complaint. 
Some  men  seem  to  be  of  such  a  disposition 
that  they  are  not  only  careless  of  pleasing,  but 
studious    to    offend.     They   imagine    that    they 
aggrandize  themselves  by  tensing  and  mortifying 
those  around  them.    They  delight  in  wanton  provo- 
cations and    contemptuous  treatment  of  others. 
This  is  tyranny,  and  has  its  origin  in  pride  and 


r 


icen  in  Christ.  How 
}  teniiKjrs  lire  angry 
ivartl  mun  \h  boister- 
your  enemies,  bless 
pray  for  them  who 
secutc  you." 
spirit  of  unity  among 
i  body  of  Christ,  and 

brotlierly  love  eon- 
I  means  cultivate  it, 
in  order  to  its  devcl- 

done   through   strife 
less  of  mind  let  each 
hemselves."     If  con- 
i,    confident   of  their 
es    and    inconsiderate 
the  spirit  of  party  or 
soon,  and  how  easily, 
d  destructive  fire  kin- 
gry  with  the  other,  and 
ination  and  complaint, 
of  such  a  disposition 
•eless  of  pleasing,  but 
Y   imagine    that    they 
easing  and  mortifying 
elight  in  wanton  provo- 

treatment  of  others, 
ts  origin  in  pride  and 


CAUTIONS. 


lUl 


self-ostocnj,  and  it  usually  provokes  both  pity  and 
resin tnitnt.    Some  are  morose  and  sulUn.     Their 
resentment  often  becomes  noisy  and  quurrtlsome. 
They   have  no    peace   and    rest  themselves,  and 
they  interrupt  the  quiet  and  happiness  of  all  who 
come    within     tlieir    reach.     Sonic    good,    well- 
meauing  men  are  so  unhappily  addicted  to  warmth 
of  temper  that  the  poet's  inquiry  concerning  his 
angry  deities  seems  appropriate  to  them :  "  Can 
so   much   wrath   be  found    in   heavenly   minds?" 
In  all  our  intercourse  with  those  persons  we  nuist 
be  careful  to  have  soft  answers  always  on  hand, 
knowing    that    "A    soft    answer    turneth    away 
wrath  ;  but  grievous  words  stir  up  anger."    Give 
them  room  and   time  to  cool  by  keeping  out  of 
their  way  ;  by  all  means  escape  to  a  calmer  sh(tre. 
A  learned  and  pious  writer  on  the  absurdity 
and  injustice  of  religious  persecution  says :  "Could 
we  see  the  members   Oi    Christ's   mystical  body 
divested    of   bigotry    and    prejudice,   no    longer 
divided  by  parties  and  factions,  nor  stained  and 
sullied  by  viciousness  of  life,  joined  together  by 
a  union  of  friendly  dispositions  and   kind  affec- 
tions, and  vying  with  each  other  in  the  promo- 
tion of  mutual  benevolence  and  good   will,  this 
would  give  us  the  strongest  idea  we  can  at  pres- 
ent have  of  the  happiness  of  the  future  world, 
and  of  those  sublime  social  pleasures  which  the 


lO'i 


ANUER. 


righteous  shall  oiijoy  whon  they  come  to  the  'city 
of  the  living  God,  the  heavenly  Jerusalem,  and 
to  an  innumerable  company  of  angels,  to  God, 
the  Judge  of  all,  to  Jesus,  the  mediator  of  the 
New  Covenant,   and   to  the   spirits  of  just  men 
made  perfect.'  "     Without  a  degree  of  candor,  for- 
bearance,  and    mutual    love,    the    peace    of  the 
Church  can  not  be  maintained,  nor  can  brethren 
dwell  together  in  unity.     There   must  be   recip- 
rocal endeavors  to  maintain  the  unity  of  the  Spirit 
in   the    bond  of  peace.     When   the  members  of 
the  Church  are  meek  and  lowly  in  heart,  full  of 
kindness  and  benevolence,  of  gentleness  and  meek- 
ness toward   one  another,  then,    and  then   only, 
they  adorn  the  doctrine  of  God  their  Savior,  and 
evidence   the  true  spirit  of  Christianity,     Then 
they  will  be  careful  not  to  inflict  the  least  wound 
on  the   feelings  of  another.     Then  they  will  be 
courteous  and  kind  in  their  address,  affable  and 
mild  in  their  behavior,  ever  ready  to  oblige  and 
as   willing  to   be  obliged  by  others.     Then  will 
reproofs  be  administered  with  the  greatest  tender- 
ness and    love,   and  all   the   kindly   offices  per- 
formed  with   ease   and   delight.     Each  one  will 
then  think  and  feel  that  it  his  duty  and  honor  to 
be  clothed  with  humility,  and  to  put  on  in  his 
whole  behavior  that  charity  which  is  the  bond  of 
perfeetness.     Every  one  will  then  seek  to  please 


hey  come  to  the  '  city 
iTtitily  Jeni.sulem,  and 
y  of  angels,  to  God, 

the  mediator  of  the 
i  8|)ii'U8  of  juHt  men 
degree  of  candor,  for- 
e,  the  peace  of  the 
lied,  nor  can  brethren 
rhere  must  be  recip- 
the  unity  of  the  Spirit 
hen  the  memlK-rs  of 
owly  in  heart,  full  of 
f  gentleness  and  meek- 
then,  and  then  only, 
God  their  Savior,  and 
f  Christianity,  Then 
inflict  the  least  wound 
'.  Then  they  will  be 
r  address,  affable  and 
T  ready  to  oblige  and 
>y  others.  Then  will 
th  the  greatest  tender- 
le  kindly  offices  per- 
light.     Each  one  will 

his  duty  and  honor  to 
and  to  put  on  in  his 
y  which  is  the  bond  of 
ill  then  seek  to  please 


CAUTIOXS. 


103 


his   neighbor,  for  his  good   unto  edification  ;   to 
(•onceal,  by   al'   means,  any  superiority  of  rank, 
position,  or  talents,  which  might,  in  any  way,  be 
tt  hindrance  to  the  weak  and  less  favored  of  the 
flock ;  to  be  kind  and  tender-hearted,  to  be  piti- 
ful and  courteous— in  a  word,'to  prove  himself  or 
herself  to  be  under  the  influence  of  the  wisdom 
from  above,  which  is  "  first  pure,  then  peaceable, 
gentle,  and  easy  to   be  entreated,   full  of  mercy 
and  good   fruits,  without  partiality,  and  without 
hypocrisy.     And    the   fruit    of  righteousness   is 
sown  in  peace   of  them   that  make  peace."     Of 
such  a  Church   it  might  be  said:  "The  beauty 
of  the  Lord  our  God  is  upon  them."    "Behold, 
how  good  and  how  pleasant  it  is  for  brethren  to 
dwell  together  in  unity !     It  is  like  the  precious 
ointment  upon  the  head,  that  ran  down  upon  the 
beard,  even  Aaron's  beard ;  that  went  down  to 
the  skirts  of  his  garments ;   as  the  dew  of  Her- 
mon,  and  as  the  dew  that  descended   upon  the 
mountains   of  Zion ;   for    there   the  Lord  com- 
manded the  blessing,  even  life  forevermore." 

Anger  frequently  exposes  a  man  to  danger. 
When  an  angry  man  meets  one  furious  like  him- 
self they  very  oflen  inflict  wotmds  that  are  mor- 
tal. Many  of  the  sad  records  of  murder  so 
prevalent  in  our  time  may  be  traced  directly  to  the 
influence  of  an  angry  temper.    "  Wise  men  turn 


TgWiBaawiWfMMMMP'MBWtartKiiiiiaMitaMtajjaiwi^^ 


.Ir! 
P'i 

m 


Jsii 

i 

5i 


104 


ANGER. 


away  from  wrath,  but  a  fool's  lips  enter  into  con- 
tention;  his   mouth  calleth  for  strokes,"  and  he 
often  receives  ihem  as  a  reward  for  his  anger  and 
insolence.     His   ill    nature    shows    itself  in   his 
readiness  to  pick  quarrels  and  originate  strifes. 
All  those   splenetic   fools    are-  mischief  makers. 
Their  temper  is   turpentine,  which  a  spark  will 
set  ablaze.     "  It  is  an  honor  for  a  man  to  cease 
from  strife;    but  every  fool  will  be   meddling." 
Meddling    is    the  parent  of  strife.     An  officious 
interference  with  the  business  of  others,  a  prying 
into  their  concerns  creates  discord.     All  strifes, 
domestic,  social,  ecclesiastic,  and  political  may  be 
traced  to  meddlesomeness. 

No   one   draws    his  sword   or  uses  his   cane 
against  the  meek  and  inoffensive  lamb,  while  the 
noisy,  snarling  cur   frequently  feels  the  stroke. 
The  cool   and   dispassionate    man  escapes   many 
troubles  which  the  angry  and  revengeful  one  pulls 
down  upon  his  own    head.     The  associates  and 
domestics  of  an  angry  man  live  in  constant  sus- 
picion and  anxiety,  no  one  knowing  the  moment 
when    his  anger  may   kindle   into   unreasonable 
reproaches  or  fury.     When  his  anger  kindles,  it 
is  no  wonder  that  mutual  animosities  prevail,  and 
none  can  ever  tell  where  the  mischief  may  end. 
It  is  better  to  dwell  in  the  corner  of  a  housetop 
than  with  such  a  one  in  the  most  splendid  and 


R. 

)l's  lips  enter  into  con- 
1  for  strokes,"  and  he 
ward  for  his  anger  and 
3  shows  itself  in  his 
I  and  originate  strifes, 
are-  mischief  makers, 
le,  which  a  spark  will 
lor  for  a  man  to  cease 
)ol  will  be  meddling." 
)f  strife.  An  officious 
[less  of  others,  a  prying 
IS  discord.  All  strifes, 
ic,  and  political  may  be 

yord  or  uses  his  cane 
ffensive  lamb,  while  the 
lently  feels  the  stroke, 
ate  man  escapes  many 
ind  revengeful  one  pulls 
,d.  The  associates  and 
m  live  in  constant  sus- 
le  knowing  the  moment 
ndle  into  unreasonable 
en  his  anger  kindles,  it 

animosities  prevail,  and 
J  the  mischief  may  end. 
he  corner  of  a  housetop 

the  most  splendid  and 


CAUTIONS. 


105 


spacious  palace.     A  judicious  writer  on  this  sub- 
ject has   said,    "that  in  the    ruffled   aud    angry 
hour  we  view  every  appearance  through  a  false 
medium.     The   raoat  inconsiderable  point  of  in- 
terest or  honor  swells  into  a  momentous  object, 
and  the  slightest  attack  seems  to  threaten  imme- 
diate  ruin.     But  after   passion  or  pride  is   sub- 
dued, we  look  around  in  vain    for   the  mighty 
mischiefs  we  dreaded ;  the  fabric  which  our  dis- 
turbed imagination  had  reared  totally  disappears. 
We  have  irritated  the  passions  of  others,  we  have 
alienated  a  friend  or  many  friends,  we  have  sown 
the   seeds   of  future   suspicion,   malevolence,    or 
disgust."     "He   that    is   hasty    in   spirit,  exalt- 
eth  folly." 

Anger  makes  work  for  bitter  repentance.  We 
often  hear  of  teachersand  parents  who,  undertaking 
to  correct  their  children  in  a  fit  of  passion,  have 
inflicted  irreparable  injury  upon  the  helpless  and, 
perhaps,  innocent  child.  What  must  they  feel 
on  every  sight  of  their  poor,  deformed,  afflicted 
children  blinded  or  disabled  by  their  fury  !  What 
terrible  stings  of  remorse  must  attend  them 
through  every  succeeding  day  and  night  of 
their  lives ! 

The  greater  part  of  the  disasters  Avhich  men 
suffer  from  in  this  life  are  brought  upon  them 
by  their  own  ungoverned  passions.    Should  they 


t. 


nil 


106 


ANGER. 


escape  the  physical  or  external  evils  which  their 
passions  naturally  occasion,  they   can  not   shun 
the  internal  punishment    which  is  all  the   more 
severe   because  it  is  self-inflicted.     The  govern- 
ment of  this  world  is  so  administered  that  the 
divine  laws  execute  themselves  against  the  trans- 
gressor,  and    carry    their   sanctions   along   with 
them;  there  is  no  need  for  the  prison  of  hell  to 
be  unlocked,  or  the  thunders  of  Jehovah  to  be 
poured  forth  in  order  to  punish  the  angry  and 
cruel  man.     He  is  self-punished.     It  is  enough 
that  those  furious  passions,  which   render  such 
persons  the  disturbers  of  others,  be  suffered  to 
burn  and  smolder  and   rage  within.     Who  can 
think  of  the  condition  to  which  Cain  had  reduced 
himself  by  his  angry  passion  without  a  feeling  of 
horror?    Stung  with   the   keenest  anguish  and 
remorse,  he  was   a  terror  to  himself,  and  was 
dreaded  by  all  who  knew  him.     Under  the  lash- 
ings of  his  conscience,  in  the  bitterness  of  his 
soul  he  cried  out,  "My  punishment  is  greater  than 
I    can   bear."     He  was  angry  with   his   brother 
Abel,  because  his  own  works  were  evil  and  his 
brother's  righteous.     Heaven   smiled   upon  the 
one  and  frowned  upon  the  other.     Having  nursed 
his  anger  and  indulged  it,  it  grew  to  be  malice; 
and  cherishing  his  resentment  to  that  degree  it 
became  murderous,  and  at  last  his  passion  be- 


CAUTIONS. 


107 


nal  evils  which  their 
,  they  can  not  shun 
hich  is  all  the  more 
flicted.  The  goveru- 
administered  that  the 
Ives  against  the  trans- 
sanctions   along   with 

the  prison  of  hell  to 
ers  of  Jehovah  to  be 
punish  the  angry  and 
nished.  It  is  enough 
8,  which  render  such 
others,  be  suffered  to 
ge  within.  Who  can 
hich  Cain  had  reduced 
>n  without  a  feeling  of 

keenest  anguish  and 
>  to  himself,  and  was 
him.  Under  the  lash- 
I  the  bitterness  of  his 
iishment  is  greater  than 
ngry  with  his  brother 
>rks  were  evil  and  his 
ven  smiled  upon  the 
other.  Having  nursed 
,  it  grew  to  be  malice; 
Tient  to  that  degree  it 
it  last  his  passion  be- 


came his  master,  and  he  imbued  his  hands  in  his 
own  brotlicr's  blood. 

Many  of  the  evils  that  endanger  the  life  of 
man   arise  from  anger  protracted    into   malevo- 
lence, and  exerted  and  gratified  in  revenge.    The 
angry  feeling  has  no  sooner  burnt  out  or  spent 
itself  in  deeds  of  terrible  cruelty  and  blood,  than 
the  victim  is  filled  with  sorrow  and  shame  at  his 
own  cruelty  and  madness.     But   no  amount  of 
sorrow  can  repair  the  mischief  done  in  the  mo- 
ment of  angry  passion.     We  could  scarcely  have 
credited  the  veracity  of  the  historians  who  record 
the  deeds  of  cruelty  and  blood,  did  we  not  see  in 
our  own  day,  and  in  our  own  happy  land,  the 
same    causes    still    producing    the   same    effects. 
What  tides  of  human  blood  have  been  shed  to 
gratify  this  cruel  and  furious  passion !     How  sol- 
emn and  how  striking  the  prophetic  exclamation 
of  the   inspired  Jacob  concerning   his  two  sonS 
(Genesis  xliv,  5-7) :  "  Simeon  and  Levi  are  breth- 
ren ;  instruments  of  cruelty  are  in  their  habita- 
tions.    O  my  soul,  come  not  thou  into  their  se- 
cret ;  unto  their  assembly  ;  mine  honor,  be  not  thou 
united ;  for  in  their  anger  they  slew  a  man,  and 
in  their  self-will  they  digged  down  a  wall.    Cursed 
be  their  anger,  for  it  was  fierce;  and  their  wrath, 
for  it  was  cruel ;  I  will  divide  them  in  Jacob,  and 
scatter  them  in  Israel." 


108 


ASGER. 


The   wrathful   man  is  cruel  to  himself.     His 
worst  wcunds  are  self-inflicted ;  aa.l    many   men 
have  died   in  a  fit  of  rage.     The  tortured  soul 
has  rushed  from  its  clay  tenement,  among  fiends  and 
furies,  its  most  befitting  companions.     "  Wrath," 
says  Job,  « killeth  the    foolish    man,  and   envy 
slayeth  the  silly  one."     He  is  cruel  to  his  family, 
to  his  children,  and  servants;  as  when  a  man  is 
intoxicated  with  wine.     He  is  cruel  to  his  beasts 
of  burden."     A  good  man  regardeth  the  life  of  his 
beast;  but  the  tender  mercies  of  the  wicked  are 
cruel."     Thus  Balaam   desired  a   sword  that   he 
might  take  the  life  of  the  animal  that  saved  his 
lif^.     How  many    excellent   and    useful  animals 
groan  under  the  cruelty  of  the  passionate  man ! 
The  Jews  were  terribly  cruel  and  unjust  to  the 
blessed   Savior  because  of   their  angry  passion: 
"  And  all  they  in  the  synagogue,  when  they  heard 
these  things,  were  filled  with  wrath,  and  rose  up 
and  thrust  him  out  of  the  city,  and  led  him  unto 
the  brow  of  the  hill  whereon  their  city  was  built, 
that  they  might  cast  him  down  headlong." 

"Wrath  is  cruel."  Astyages,  king  of  Persia, 
being  displeased  with  Harpagus,  invited  him  to 
supper,  and  caused  him  to  feed  upon  the  flesh  of 
his  own  son ;  and,  when  the  repast  was  over,  he 
asked  him  how  he  liked  the  repast,  at  the  same 
time  showing  him  the  mangled  remains  of  his 


CAUTIONS. 


109 


Tiiel  to  himself.     His 
eted ;  iviul    many   men 
e.     Tiie  tortured  soul 
meat,  among  fiends  and 
)mpanion9.     "  Wrath," 
lolish    man,  and   envy 
!  is  cruel  to  his  family, 
its;  as  when  a  man  is 
e  is  cruel  to  his  beasts 
•egardeth  the  life  of  his 
cies  of  the  wicked  are 
sired  a   sword  that   he 

animal  that  saved  his 
It  and  useful  animals 
)f  the  passionate  man  ! 
ruel  and  unjust  to  the 
r  their  angry  passion : 
^ogue,  when  they  heard 
rith  wrath,  and  rose  up 

city,  and  led  him  unto 
eon  their  city  was  built, 
down  headlong." 
styages,  king  of  Persia, 
rpagus,  invited  him  to 
a  feed  upon  the  flesh  of 
the  repast  was  over,  he 

the  repast,  at  the  same 
nangled  remains  of  his 


son.     When  Darius  had  conquered  Scythia,  (Eba- 
su»,   a   nobleman   whom   he    had  conquered,   re- 
quested the  tyrant  to  leave  one  of  his  three  sons 
with  him  to  comfort  his  distressed  father,  and  to 
content  himself  with  the  service  of  the  other  two. 
The   emperor  promised   that   he  would  dismiss 
them  all  from  his  service  and  immediately  caused 
them  all  three  to  be  slain,  and  the  dead  bodies  to 
be  thrown  at   the   feet  of  the    unhappy  father. 
Alexander,  in  his  anger,  at  a  festival  murdered 
his  own  friend  Clitus  because  he  was  too  honest 
to  flatter  him  in   his  crimes;   and  threw  Lysi- 
machus  to  the  fury  of  a  lion.     Nebuchadnezzar, 
in  his  anger,  being  full  of  fury,  caused  the  three 
Hebrew  children  to  be  cast  into  a  fiery  furnace, 
heated    sevenfold.     Lucius    Sulla,   in    his    anger 
against   Marcus  Marius,  caused   his   legs  to   be 
broken,  his  eyes  to  be  pulled  out,  his  hands  to  be 
cut  off;  and  his  body  to  be  torn  asunder. 

Admiral  Byron,  of  the  British  navy,  was  an 
eye-witness  to  the  following  shocking  exhibition  of 
brutal  anger.  We  quote  his  own  words :  "  Here 
I  must  relate  a  little  anecdote  of  a  Christian 
cacique.  He  and  his  wife  had  gone  off"  at  some 
distance  from  the  shore  in  their  canoe,  when  she 
dived  for  sea  eggs ;  but  not  meeting  with  great 
success,  they  returned  a  good  deal  out  of  humor. 
A  little  boy  of  theirs,  about  three  years  old, 


no 


ANGER. 


whom  they   appeared  to   be   doatingly  fond    of 
watching  lor  the  return  of  his  father  and  mother, 
ran   into   the   surf  to    meet    them.     The    father 
handed  the  basket  of  sea  eggs  to  the  child,  which, 
being  too  heavy  for  him  to  carry,  he  let  fall ;  upon 
which  liis  father  jumped  out  of  the  oanoe,  and 
catching  up  the  boy  in  his  arms,  dashed  him  with 
the  utmost  violence  against  the  stones.     The  poor 
little  creature  lay  motionless  and  bleeding,  and  in 
that  condition  was  taken  up  by  the  mother,  but 
died  soon   after.     She   appeared  inconsolable  for 
some  time,  but  he,  the  brute  of  a  father,  showed 
little  concern  about  it."     How  true  is  the  saying 
of  Seneca,  "  There  are  a  thousand  evils  included 
in  this  one  of  anger,  and  they  are  diversified  into 
a  thousand  different    branches."     The  worst  of 
slaves  is  he  whom  passion  rules. 

"  How  terrible  is  passion !  how  our  reason 
Falls  before  it!  while  the  tortured  frame, 
Like  a  ship  dashed  by  fierce  encountering  tides, 
And  of  her  pilot  spoiled,  drives  round  and  round, 
The  sport  of  wind  and  wave."  • 


,,a,imm[gaM»iWM't''*i«i!>-Wi» '"'''"' 


R. 

be  doatingly  fond    of 
his  futher  and  inolhor, 
et    them.     Tlie    father 
;gs  to  the  child,  which, 
carry,  he  let  fall ;  upon 
out  of  the  oanoe,  and 
arms,  dashed  him  with 
t  the  stones.     The  poor 
jss  and  bleeding,  and  in 
up  by  the  mother,  but 
peared  inconsolable  for 
Lite  of  a  father,  showed 
How  true  is  the  saying 
thousand  evils  included 
they  are  diversified  into 
nches."     The  worst  of 
rules. 

low  our  reason 

tortured  frame, 

ce  encountering  tides, 

drives  round  and  round, 

ive." 

— Babfobd. 


CURE. 


Ill 


VIII.  CURE  OF  Anger. 

Having  examined  the  nature  and  causes  of 
nnger  and  given  a  few  cautions  against  its  indul- 
gence, we  now  proceed  to  mention  a  few  remedies 
for  its  cure. 

We  must  first  study  the  importance  of  our  own 
personal   tranquillity.     The    great  Architect   de- 
signed us  for  happiness  and  for  usefulness,  and  he 
has   said:  "Let  every  man   be    slow  to  wrath." 
Let  all  bitterness  and   wrath   and  anger  and 
clamor  and  evil  speaking  be  put  away  from  you, 
with   all    malice."     "Ye  also  put  off  all  these, 
anger,  wrath,    malice."     "Charity  is    not  easily 
provoked."     These  precepts  clearly  show  that  the 
passion  of  anger  is  subject  to  our  control.     Ex- 
perience teaches  the  same  thing.     We  see  a  per- 
son in  a  perfect  storm  of  rage,  and  immediately 
the   presence   of  authority   or  of  a   well-known 
Christian  teacher  causes  the  hurricane  of  angry 
feelings  to    subside,  and    with  a  sense  of  shame, 
and   an    apology,   there   is  a  great  calm.     This 
passion,   like  other  passions,  was  given   to  be  a 
servant,  and  not  a  master;  and  every  thoughtful 
man  ought  to  know  himself  and  be  lord  over  it 


112 


ANGER. 


Rev.  Samupl  Parker,  archdeacon  of  Canterbury 
two  hundred  years  ago,  says  :  "  The  first  reward  of 
virtue  is  its  own  natural   and   intrinsic  pleasure. 
Acts  of  love  and  kindness  are  in  themselves  grate- 
ful and  agreeable  to  the  temper  of  human  nature; 
and  all  men  feel  a  natural  deliciousness  consequent 
upon  every  exercise  of  their  good-natured  pasHi()ns; 
and  nothing  affects  the  mind  with  greater  com- 
placency than  to  reflect  upon  its  own  inward  joy 
and  contentment.     So  that  the  delight  of  every 
virtuous  resolution  doubles  upon  itself.    In  the  first 
place,  it  strikes  our  minds  with  a  direct  pleasure 
by  its  suitableness  to  our  natures,  and  then  our 
minds  entertain  themselves  with  pleasant  reflec- 
tions  upon    their    own    worth    and   tranquillity. 
And  this  is  made  so  apparent  from   the  plainest 
and  most  easy  experience,  that  it  can  not  possi- 
bly escape  any  man's  animadversion.     There  is 
no  man  that  does  not  perceive  more  satisfaction 
in  the   affections  of  love  and  joy  and  good  will 
than  in  the  black  and  unquiet  passions  of  malice, 
envy,  anger,  and  hatred  that  do  but  torment  the 
mind  with   anguish,  restlessness,  and  confusion. 
A  base  and  ill-natured  disposition  frets  and  vexes 
itself  with   perpetual  malcontentedness,  and   the 
man  that  gives  himself  up  to  any  spite  and  ran- 
cor of  mind,  is  not  so  much  as  within  the  ca- 
pacity of  happiness;  at  least  in  the  same  propor- 


•^■r,^^»9-ltf^  ■SiflSBaiE?* 


R. 

rluleacon  of  Canterbury 
H  :  "  Tlie  first  reward  of 
ami   intrinsic  pleasure, 
tire  in  themselves  grate- 
mper  of  human  nature ; 
leliciousness  consequent 
r  good-natured  j)as.si()ns; 
lind  with  greater  coni- 
|)on  its  own  inward  joy 
It  the  delight  of  every 
1  upon  itself.    In  the  first 
s  with  a  direct  pleasure 
•  natures,  and  then  our 
es  with  pleasant  reflec- 
,vorth    and   tranquillity, 
arent  from   the  plainest 
I,  that  it  can  not  possi- 
limadversion.     There  is 
?rceive  more  satisfaction 
I  and  joy  and  good  will 
quiet  passions  of  malice, 
that  do  but  torment  the 
ilessness,  and  confusion, 
isposition  frets  and  vexes 
ilcontentedness,  and   the 
lip  to  any  spite  and  ran- 
rauch   as  within  the  ca- 
[east  in  the  same  propor- 


CVRE. 


113 


tion  that  good  (»r  bad  passions  prevail  in  the  minds 
of  men,  in  the  same  are  they  affected  with  j.)y 
or  misery.  Now  this  being  made  plain  and  visi- 
ble in  the  whole  intercourse  of  human  life,  it  must 
needs  lay  a  mighty  enforcement  and  manifest 
obligation  to  a  suitable  behavior ;  for  \vhat  mo- 
tive can  we  conceive  of  nearer  concernment  than 
when  the  action  itself  is  its  own  reward  or  pun- 
ishment?" 

McClintock  and  Strong's  "  Cyelopffidia     says 
of  anger :  "  Like  most  other  emotions,  it  is  accom- 
panied by  effects  on  the  body,  and  in  this  case 
they  are  of  a  very  marked   kind.     The   arterial 
blood-vessels  are  highly  excited ;  the  pulse,  dur- 
ing  the  paroxysm  is  strong   and  hard,  the  face 
becomes  red  and  swollen,  the  brow  wrinkled,  the 
eyes  protrude,  the  whole  body  is  put  into  com- 
motion.    The  secretion  of  the  bile  is  excessive, 
and   it  seems  to  assume  a  morbid    consistency. 
In  cases  of  violent    passion,   and    especially   in 
nervous  persons,  this   excitement  of  the  organs 
soon  passes  to  the  other  extreme  of  depression; 
generally  this  does  not  take  place  till  the  anger 
has  subsided,  when  there  follows  a  period  of  gen- 
eral relaxation.     The  original  tendency  to  anger 
differs  much  in  individuals  according  to  tempera- 
ment; but  frequent   giving   way  to   it  begets   a 
habit  and  increases  the  natural  tendency.     From 


•  i      «!■ 


114 


ANGER. 


!'!'!' 


the  nature  of  anger  it  is  easy  to  see  that  it  must 
be — often  at  least— i)rejii(lieiul  to  lieulth.     It  fre- 
quently ^ive.s  rise  to  the  bile-fever,  inflammation 
of  the   liver,   heart,  or  brain,  or  even   to  mania. 
These  effects  follow  immediately  a  fit  of  passion; 
other  evil  effeets  come  on  after  a  time,  as  a  con- 
sequence of  repeated    paroxysms,   such   as   par- 
alysis, jaundice,  consumption,  and  nervous  fever. 
The  milk  of  a  mother  or  nurse  in  a  fit  of  pas- 
sion   will   cause   convulsions    to    the    child   that 
sucks  ;  it  has  been  known  even  to  occasion  instant 
death,  like  a  strong  poison.     The  controlling  of 
anger  is  a    part  of  moral  discipline.     In  a   ru- 
dimentary   state    of   society    its    active   exerci-^e 
would  seem  to  be  a  necessity  ;  by  imposing  some 
restraint  on   the  selfish  aggressions   of  one  indi- 
vidual upon  another  it  renders  the  beginnings  of 
social  co-operation  and  intercourse  possible.     This 
18  its  use,  or  as  it  is  sometimes  called,  its  final  cause. 
But  the  more  social  intercourse  comes  to  be  regu- 
lated by  customs  and  laws  the  less  need  there  is 
for  the  vindictive  expression  of  anger.     It  seems 
an  error,  however,   to  suppose  that  the  emotion 
ever  will  be— or  that  it  ought  to  be— extirpated. 
Laws   themselves  lose  their  efficacy  when  they 
have   not  .this  feeling  for  a  background,  and  it 
remains  as  a  last  resource  for  man,  when  society — 
as  it  does  every  now  and  then— resolves  itself 


ER. 

eawy  to  see  that  it  must 
liciiil  to  iK'ulth.     It  tVf- 
bile-fever,  inflaintnution 
rain,  or  even   to  mania, 
ediately  a  tit  of  pasHion ; 
11  after  a  time,  as  a  con- 
iroxysma,   such    as   par- 
tion,  and  nervous  fever, 
r  nurse  in  a  fit  of  pas- 
ions    to    the    ehiid   that 
I  even  to  occasion  instant 
i)n.     The  controlling  of 
al  discipline.     In  a   ru- 
ety    its    active   exerci><e 
isity  ;  by  imposing  some 
aggressions   of  one  indi- 
nders  the  beginnings  of 
tercourse  possible.     This 
raes  called,  its  final  cause, 
•course  comes  to  be  regu- 
ws  the  less  need  there  is 
ision  of  anger.    It  seems 
uppose  that  the  emotion 
ought  to  be — extirpated, 
their  efficacy  when  they 
)r  a  background,  and  it 
•  for  man,  when  society — 
md  then — resolves  itself 


CCRh:. 


115 


into  it.s  dements.  Even  in  the  most  artificial  and 
refined  Htutes  of  society,  those  minor  moralities 
on  which  half  the  happiness  of  social  intercourse 
depends,  are  imposed  upon  the  selfish,  in  great 
measure,  by  the  latent  fund  of  anger  which  every 
man  is  known  to  carry  about  with  him." 

Such   are  some  of  the  evils   of  anger   to  the 
person  who  indulges  in  that  passion.     These  are, 
however,  confined  principally  to  his  physical  and 
moral  being,   but  his  unruly  temper  goes  much 
farther ;  it  has  an  influence  upon  his  relation  to 
God,  to  his  family,  and  to  society  at  large.     An 
irritable,   discontented,   and    quarrelsome   person 
can  never  be  happy  himself,  and  he  is  constantly 
the  cause  of  irritation  and  unhappiness  to  others. 
The  man  who  has  rightly  studied  the  impor- 
tance of  personal  peace  and  tranquillity  will  have 
ascertained  that  self-control  is  one  of  the  most 
difficult,  as  it  is  one  of  the  most  noble,  of  human 
conquests,  especially  when  it  is  maintained  under 
a  sense  of  insult  or  injury  rpceived.     In  all  cases 
the  loss  of  self-control  over  our  temper  involves 
the   loss  of  self-respect,  and  also  the  inevitable 
loss  of  the  respect  of  others— that  is  a  loss  which 
the  world's  wealth  can  not  repay.     No  man  can, 
for  any  length  of  time,  receive  the  real  homage 
and  respect  of  others  who  lacks  the  mastery  of 
himself.     Station,  power,  wealth  may  do  some- 


116 


ASnER. 


1  ! 


ilk 


thing  for  him;  native  taU-nt  and  ReniuH  still 
more;  but  not  ovi-n  tlu-HC  can  ultimately  keep 
back  from  nieritcd  contempt  the  helplews  nlave 
of  his  own  miHerable  paHsions.  Satl,  indeed,  \h 
the  spectacle  of  one  born  to  high  honors,  and  en- 
dowed by  rature  with  princely  gifts,  from  whose 
hand  is 'stricken  the  scepter  of  dominion  over 

his  own  spirit. 

The  man  who  has  gained  a  sovereignty  over 
himself,  who  has  all  his  impulses  and  faculties  at 
his  command,  has  a  wonderful  relief  in  suffering. 
Such  a  man  has  power  to  steel  to  some  extent  his 
nerves,  close  his  senses,  and  argue  away  his  pains. 
Ry  the  power  of  calm  reflection  he  can  make  the 
darkest  of  his  sufferings  luminous  with  stars. 
Like  the  iEolian  harp,  he  can  tqrn  the  fiercest 
tempests  into  music. 

To  be  able   to   bear    a  provocation  without 
yielding  to  anger  or  resentment  is  indicative  of 
wisdom.     Some  one  has    said   that  it  would  be 
human  to  resent  a  wrong,  but  it  would  be  god- 
like to  forgive  it.     Has  any   one  injured  you  in 
person,  character,  or  estate?    Bear  it  with   pa- 
tience.    Anger  is  like  rain,  which  breaks  itself 
upon  that  on  which  it  falls.     Hasty   words  will 
only  rankle  and  irritate  tho  wound  which  soft 
and  gentle  words  may  dreas  and  heal ;  forgive- 
ness entirely  cures  it,  while  forgetfulness  removes 


«ifaPf,^fftf.'V»gwg,M".''WW' 


j-l?f^U'-J!-^.'A!aiW/ii:-^-'-'-J*WiVlUH!l^-H'tf-' 


tulont  and  peniuH  Htill 
it'HC  can  ulti mutely  keep 
U'tnpt  th«  hclpU'Hs  hIuvi! 
.mHHions.  8iul,  iiuU-td,  \n 
n  to  high  honorH,  niul  cn- 
irinoely  gifts,  from  whose 
oepter  of  dominion  over 

gained  a  sovereignty  over 
i  impulses  and  faculties  at 
nderful  relief  in  suffering, 
to  steel  to  some  extent  his 
and  argue  away  his  pains, 
reflection  he  can  make  the 
igs  luminous  with  stars. 
I,  he  can  turn  the  fiercest 

ir    a  provocation  without 
esentment  is  indicative  of 
as    said   that  it  would  be 
ong,  but  it  would  be  god- 
is  any   one  injured  you  in 
estate?     Bear  it  with   pa- 
rain,  which  breaks  itself 
t  falls.     Hasty  words  will 
ate   the  wound  which  soft; 
Y  dreas  and  heal  ;  forgive- 
while  forgetfulness  removes 


117 

all  the  raark^  and   .'vidences  that   H  wound  had 
boon  mild.'.     A  p  ."rson  having  behaved  very  fidely 
to    Mr.  Boswell,  the    latter   went  to    Dr.  Siiinuel 
.Fohnson  and  talked  of  the  insult  very  seriously  ; 
hut  the  doctor  only  laughed,  and  said:  "Hir,  eon- 
Hider  how  very  small  and   insignificant  this  will 
apiK^ar  twelve  months  from  this."     If  a  jx-rson  is 
bent  on   (puirroling    with   you,  leave  him  to  do 
the  whole  of  it  himself,  and  he  will  soon  become 
weary.     Even  the  most  malicious  animal  will  soon 
cease  to  butt  against  a  disregarding  object,  and  will 
usually  find  his  own  head  more  injured  than  the 
object  of  his  blind  animosity. 

Anger   is  like  the  waves  of  a  troubled  sea ; 
when   it  is  corrected  with    a  soft  reply,   as  the 
the  ocean  is,  with  a  little  strand,  it  retires  and 
leaves  nothing  but  the  froth  and  shells  washed 
up  from  its  own  depths.     "  It  is  an   easy    mat- 
ter," says  Plutarch,  "  to  stop  the  fire  that  is  kin- 
dled only  in  hair,  wool,  candlewick,  or  a  little 
chaff;  but  if  it  once  have  taken  hold  of  fuel  that 
hath  'solidity  and  thickness,  it  soon  inflames  and 
consumes  it.     When    advanced    to   the    highest 
timbers  of  the  roof  it  becomes  much  more  diffi- 
cult.    So  he  that  observes  anger  while  it  is  in  its 
beginnings,  and  sees  it  by  degrees  smoking  and 
taking  fire  from  some  speech  or  chaff-like  scur- 
rility, need  take   no  great  pains   to  extinguish 


ANGER. 

it,  but  often  puts  an  end  to  it  by  silence  or  neg- 
lect. For  as  he  that  adds  no  fuel  to  the  fire 
hath  aheady  as  good  as  put  it  out;  so  he  that 
doth  not  feed  anger  at  the  first,  nor  blow  the  fire 
in  himself,  hath  prevented  aud  destroyed  it."  And 
the  same  author  again  says :  "  Had  I  a  careful 
and  pleasant  cotv.pauion,  that  should  show  me  ray 
angry  face  in  a  glass,  I  should  not  at  all  take  it 
ill,  for  to  see  one's  self  so  unnaturally  disguised 
and  disordered  will  conduce  not  a  little  to  the 
impeachment  of  anger." 

Dionysius,  who  had  injured  Plato,  and  dreaded 
his  anger,  said  to  him :  "  Thou  wilt  speak  ill  of 
me  when  thou  art  with  thy  philosophers  in  the 
academy."  "  God  forbid,"  answered  Plato,  "  that 
we  should  have  so  much  time  to  lose  as  to  speak 
of  Dionysius."  Lavater  says :  "  He  that  can  sub- 
due his  own  anger  is  more  than  strong;  he  that 
can  allay  another's  is  more  than  wise;  hold  fast 
on  him  who  can  do  both."  Dr.  Johnson  says: 
"  The  round  of  a  passionate  man's  life  is  in  con- 
tracting debts  in  his  passion,  which  his  virtue 
obliges  him  to  pay.  He  spends  his  time  in  outrage 
and  acknowledgment,  injury,  and  reparation." 
And  Sir  Thomas  Brown  declares:  "There  is  no 
man's  mind  of  such  a  discordant  and  jarring 
temper  to  which  a  tunable  disposition  may  not 
strike  a  harmony." 


ci 

q" 
h< 

ai 

Ci) 

ci 
tl 
w 
ir 

01 

b( 

a1 

y 
h 

01 

w 
n 
tl 
l( 
ii 
ei 
c 
e 


)y  silence  or  neg- 
fuel  to  the  fire 
out;  so  lie  that 
nor  blow  the  fire 
stroyed  it."  And 
Hud  I  a  careful 
)uld  show  me  ray 
[lot  at  all  take  it 
iitarally  disguised 
3t  a  little  to  the 

*Iato,  and  dreaded 
wilt  speak  ill  of 
ilosophers  in  the 
ered  Plato,  "  that 

0  lose  as  to  speak 
'  He  that  can  sub- 

1  strong;  he  that 
a  wise;  hold  fast 
ir.  Johnson  says: 
n's  life  is  in  con- 
which  his  virtue 
lis  time  in  outrage 
and  reparation." 
es:  "There  is  no 
iant  and  jarring 
positioQ  may  not 


CURE. 


119 


Be  sure  to  form  a  correct  estimate  of  the  im- 
portance of  meekness  and  patience  in  the  home 
circle.  Next  in  importance  to  peace  and  tran- 
quillity in  my  own  heart  and  mind  I  must  study 
how  to  cultivate  and  develop  the  lovely  graces 
and  fruits  of  holiness  in  the  enchanted  spot  we 
call  home.  In  that  sacred  spot  is  the  magic 
circle  within  which  the  weary  spirit  finds  refuge, 
the  sacred  asylum  to  which  the  care  and  toil 
worn  heart  retreats  to  find  rest  from  the  toils  and 
inquietudes  of  life.  That  home  may  be  a  castle 
or  a  cottage,  a  palace  or  tent,  but  whatever  may 
be  its  surroundings  or  its  interior,  "  it  is  a  green 
spot  in  memory,  an  oasis  in  the  desert,  a  center 
about  which  the  fondest  recollections  of  his  grief- 
oppressed  heart  cling  with  all  the  tenacity  of 
youth's  first  love.  It  was  once  a  glorious,  a 
happy  reality,  but  now  it  rests  only  as  an  image 
of  the  mind." 

Into  this  home  let  no  noisy,  boisterous,  angry 
words  ever  find  an  entrance.  Let  no  sullen, 
murky,  wrathful  feelings  ever  dare  to  intrude 
themselves  among  the  purest,  truest,  and  holiest 
loves  of  earth.  Husband  and  wife  should  not 
indulge  in  a  bitter  word  or  angry  thought  against 
each  other.  Parents  must  not  provoke  their 
children  to  anger.  Masters  must  forbear  threat- 
ening.   Domestic  happiness,  that  only  bliss  of 


120 


ANGER. 


Paradise,  that  has  survived  the  fall,  must  not  be 

broken  or  endangered  by  trivial  or  by  imaginary 

causes.     Small  offenses  must  not  kindle  a  flame, 

and  kind  and  loving  reproof  must  take  the  place  of 

intemperate  passion  and  hasty  chiding.     Hannah 

More  says: 

•'Tlie  angry  word  suppressed,  the  taunting  thought, 
Subduing  and  subdued,  the  petty  strife, 
Wliich  clouds  tlie  color  of  domestic  life ; 
The  sober  comfort,  all  the  peace  which  springs 
From  the  large  aggregate  of  little  things— 
On  these  small  cares  of  daughter,  wife,  or  friend, 
The  almost  sacred  joys  of  home  depend." 

There  is  always  something  becomiug  and 
proper  in  the  displeasure  of  master,  mistress,  or 
parent  at  what  is  wrong,  and  such  an  amount 
of  reproof  and  chastisement  as  is  necessary  to 
the  reformation  of  the  offender,  but  it  must 
always  be  tempered  with  the  meekness  and  firm- 
ness of  wisdom,  and  regulated  by  tenderness 
and  love. 

Outbursts  of  anger  and  passion,  uncontrolled 
and  unnecessary,  render  heads  of  families  contempt- 
ible and  ridiculous,  and  convince  their  domestics 
that  they  are  so  far  from  being  fit  to  govern 
others  that  they  are  wholly  unable  to  govern 
themselves.  There  is  a  happy  medium  between 
Eli's  indulgence  and  Nabal's  brutal  churlishness, 
which,  if  proi>erly  studied  and   secured,  would 


* 


CURE. 


121 


fall,  must  not  be 
I  or  by  iniajjioary 
»t  kiiuUe  a  flame, 
it  take  tbe  place  of 
abiding.     Hauiiah 

taunting  thought, 
'  Btrife, 
tic  life ; 
which  springs 
!  things — 
wife,  or  friend, 
lepenil." 

g  becomiug  and 
aster,  mistress,  or 
sucb  an  amount 
s  is  necessary  to 
ler,  but  it  must 
cekness  and  firm- 
ed   by   tenderness 

sion,  uncontrolle<1 
families  contempt- 
ce  their  domestics 
(ing  fit  to  govern 
unable  to  govern 
'  medium  between 
rutal  churlishness, 
d   secured,  would 


preserve  peace  and  tranquillity,  with  good  order 
in  all  our  dwellings. 

There  is  one  mischievous  source  of  anger  and 
bitter  resentment  in  families  against  which  par- 
ents and  guardians  should  always  carefully  guard, 
that  of  favoritism  and  partiality  among  children. 
Perhaps,  of  all  our  infirmities,  none  is  more  com- 
mon,   none    is   more   unreasonable,  unwise,   and 
unjust,  and  none  more  fatal  in  its  consequences 
to  ourselves  and  to  those  around  us.     It  not  only 
sets  father  against   mother  and   mother  against 
father,  sister  against  brother  and  brother  against 
sister,  but  it  often  fatally  discourages  the  one  who 
is  slighted,  whom  a  little  kindness  might  have 
saved,  and  it  almost  always  ruins  the  favorite  one. 
It  sows  the  seeds  of  jealousy,  anger,  discord,  and 
malice,   which    frequently    produce   innumerable 
mischiefs  in  families,  embittering  the  lives  of  both 
parents  and  children.     If  parents  are  unable  to 
suppress  the  feeling  of  partiality   in  their  own 
hearts,  they  ought  to  set  a  double  guard   upon 
their  actions,  which  may  be   understood  as    an 
index  to  their  feelings.     Both  prudence  and  jus- 
tice, as  well  as  policy,  demand  of  them  an  equal 
distribution  of  their  affection,  their  countenance, 
and  their  estates. 

Some  of  the  best  of  men  have  made  grievous 
mistakes  on  this  point.    In  sacred  biography  we 


i 
.A, 


122 


ANGER. 


have  some  names  recorded  that  irtand  oiii  as  a 
beacon  to  show  the  dangerous  rocks  th:'t  lie  hid- 
den around  there.  In  the  patriarchal  age  we 
have  the  partiality  of  Isaac  for  his  son  Esau, 
whose  savory  meat  was  all  the  more  tasty,  because 
it  was  from  the  hand  of  his  favorite  son.  We 
have  Rebecca  and  her  unjust  scheming  for  her 
favorite  son  Jacob.  How  the  domestic  circle 
was  for  long  years  a  scene  of  strife  and  con- 
tention, and  how  the  advanced  years  of  the  ven- 
erable patriarch  were  embittered  as  he  reaped 
that  which  he  had  previously  sowed !  How  the 
minds  of  the  two  brothers  had  been  alienated  for 
the  greater  part  of  their  lifetime,  and  their  fami- 
lies and  children  embittered  forever! 

The  trifling  circumstances  of  personal  beauty, 
the  color  of  the  eye  or  of  the  hair,  or  the  spright- 
liness  of  expression,  and  such  like  trifles,  which, 
in  themselves  have  neither  merit  nor  demerit, 
have  been  quite  enough  to  establish  distinctions 
in  families  which  have  destroyed  the  domestic 
peace,  flattering  and  pampering  the  one  and 
cruelly  discouraging  and  embittering  another  or 
several  others. 

How  painful  it  is  to  live  a  life  of  turmoil  and 
contention  in  onr  homes,  to  have  perpetual  dis- 
quietudes where  there  should  be  unbroken  tran- 
quillity.    If  a  man  can  not  have  peace  at  home 


CURE. 


123 


it  Rtand  oui  as  a 
ocks  th.-it  lie  hid- 
triai'clial  age  wo 
jv  lii^  8on  Esau, 
lore  tasty,  because 
ivorito  son.  We 
scheming  for  her 
!   domestic  circle 

strife  and  con- 
^ears  of  the  ven- 
jd  as  he  reaped 
owed!  How  the 
jeen  alienated  for 
!,  and  their  fami- 
ver ! 

personal  beauty, 
Ir,  or  the  spriglit- 
ike  trifles,  which, 
!rit  nor  demerit, 
blish  distinctions 
'ed  the  domestic 
ig  the  one  and 
ering  another  or 

Pe  of  turmoil  and 
ve  perpetual  dis- 
!  unbroken  tran- 
ce peace  at  home 


where  may  he  expect  to  find  it?  Some  persons 
are  complaisant,  polite,  gentle,  and  good-humored 
among  strangers,  but  morose,  snappish,  and  ill- 
tempered  at  home.  This  is  sheer  hy|)ocrisy,  and 
shows  how  little  concern  they  have  for  the  C()m- 
fort  and  happiness  of  their  families,  and  also  that 
the  fear  of  man  has  greater  restraint  over  them 
than  the  fear  and  love  of  God. 

There  are  men  now,  as  there  were  in  the  days 
gone  by,  whose  greatest  trial  of  life  has  been  at 
home,  and  their  prudence  and  their  piety,  and 
their  patience,  too,  have  all  been  taxed  to  their 
utmost  tension  by  the  bitterness  of  home  life. 
Moses  had  a  querulous  Zipporah,  ever  averse  to 
duty.  Job  had  a  wife  who  tempted  him  to  curse 
God  and  die.  Samson  had  his  treacherous  De- 
lilah. David's  life  was  embittered  by  a  scoffing 
Michal.  Socrates  had  his  Xantippe.  John  Wes- 
ley's wife  nursed  her  jealousy  and  kept  her 
anger  warm. 

In  all  the  departments  of  home  life  we  must 
study  and  practice  self-control,  and  by  so  doing 
we  will  acquire  the  power  of  controlling  others. 
E.  P.  Hood  says:  "My  lads,  when  a  dog  makes 
too  free,  jumps,  and  bounds  over  you,  you  say, 
'Down,  Nero!  down,  sir!*  That  is  what  you 
must  say  when  passion  rises,  'Down,  sir!*"  I 
once  took  a   passionate  man  very  much  aback 


124 


ANGER. 


by  asking  him  to  hold  his  tongue  while  he  felt 
my. pulse,  or  else  while  I  felt  his.  It  is  nston- 
ishing  how  efficacious  a  moment  or  two  of  quiei. 
is  in  the  midst  of  a  great  storm.  When  the  fit 
of  anger  is  very  strong  upon  you,  think  how  you 
would  appear  before  a  glass,  or,  rather,  think  how 
you  do  really  appear  before  God.  The  greatest 
of  all  heroes  is  he  who  can  rule  his  spirit  in  a 
great  storm. 

"  A  man's  house  should  be  on  the  hilltop  of 
of  cheerfulness  and  tranquillity ;  it  should  be  so 
high  that  no  shadows  rest  upon  it,  and  so  situated 
that  the  morning  comes  so  early  and  the  evening 
tarries  so  late,  that  the  day  has  twice  as  many 
golden  hours  as  those  of  other  men.  He  is  to  be 
pitied  whose  house  is  in  some  valley  of  grief  be- 
tween the  hills,  with  the  longest  night  and  the 
shortest  day.  Home  should  be  the  center  of  joy, 
equatorial  and  tropical." 

Archbishop  Cranmer  had  great  control  of  his 
temper,  and  understood  how  to  control  the  pas- 
sions and  tempers  of  others.  Though  he  lived  in 
evil  times,  and  had  to  associate  with  all  classes 
of  evil  doers,  he  strangely  won  the  confidence  of 
his  domestics,  and  preserved  the  confidence  of  his 
friends.  Once  a  plot  had  been  formed  to  take 
away  his  life.  The  kind  hand  of  divine  Provi- 
dence, however,  so  ordered  affairs  that  the  papers 


jue  while  he  felt 
lis.  It  is  nston- 
5  or  two  of  quif.l, 
I.  When  the  fit 
I,  think  how  you 
'athcr,  think  how 
d.  The  greatest 
e  his  spirit  in  a 

)n  the  hilltop  of 
it  should  be  so 
t,  and  so  situated 
and  the  evening 
i  twice  as  many 
icn.  He  is  to  be 
illey  of  grief  be- 
it  night  and  the 
the  center  of  joy, 

lat  control  of  his 
control  the  pas- 
lough  he  lived  in 
!  with  all  classes 
the  confidence  of 
confidence  of  his 
I  formed  to  take 
of  divine  Provi- 
s  that  the  papers 


CURE. 


125 


which  would  have  completed  the  plan  were  inter- 
cepted, and  the  autliors  of  tlie  plot  discovered 
and  traced  to  one  of  those  who  lived  in  the  arch- 
bishop's family.  Another  of  the  conspirators  had 
been  greatly  served  by  the  kindness  shown  him 
by  Cranmer.  Having  received  the  papers  he 
took  those  men  to  a  private  apartment  in  his 
palace,  and  informed  them,  with  great  calmness 
of  mind  and  manner,  that  some  persons  in  his 
confidence  had  disclosed  his  secrets,  and  even 
accused  him  of  heresy,  and  had  planned  for  his 
betrayal  and  murder.  They  loudly  censured  such 
villainy,  and  declared  the  traitors  worthy  of  death, 
one  of  them  adding,  that  if  an  executioner  was 
wanted,  he  would  perform  the  office  himself,  such 
was  his  zeal  and  love  for  his  bishop.  Struck 
with  their  perfidy,  he  returned  thanks  to  God  for 
his  wonderful  preservation,  lamenting  the  depravity 
of  man ;  and  praying  for  his  would-be  murderers, 
he  produced  their  letters,  and  inquired  if  they 
knew  their  authorship.  The  men  now  fell  on 
their  knees,  confessed  their  crime,  and  humbly 
implored  forgiveness.  Cranmer  mildly  and  ten- 
derly ex^wstulated  with  them  on  their  evil  con- 
duct, forgave  them,  and  never  again  alluded  to 
their  treachery.  How  calm  and  self-possessed  in 
the  midst  of  a  storm  !  His  forgiveness  of  inju- 
ries w^as  so  well  known  that  it  became  a  by- 


.•^J*,' -.'*»--  *WH,J..  'hii'i^ 


126 


AXGER. 


word,  "Do  my  lord  of  Canterbury  an  ill  turn, 
and  you  make  him  your  friend  forever." 

When  James  Bruce,  the  renowned  traveler, 
was  in  Abyssinia,  one  of  the  chiefs  or  governors, 
according  to  the  custom  of  the  country,  sent  him 
twelve  horses,  saddled  and  bridled,  desiring  him 
to  fix  on  one  for  his  own  use.  The  groom,  who 
well  knew  the  temper  and  habits  of  the  animals, 
urged  Mr.  Bruce  to  mount  one  of  them,  assuring 
him  that  it  was  a  most  excellent  animal,  and 
very  quiet  and  safe  to  ride.  It  was  soon  seen 
the  animal  was  extremely  vicious,  of  which  the 
man  was  well  aware,  and  had  indeed  selected  that 
one  especially  for  the  stranger  with  a  malicious 
intention.  The  traveler,  however,  was  well  skilled 
in  horsemanship.  After  a  severe  contest  between 
the  horse  and  the  rider,  the  unruly  animal  was 
successfully  curbed  and  completely  subdued.  Both 
well  exhausted,  Mr.  Bruce  descended  unhurt. 
The  governor  expressed  the  greatest  surprise  and 
regret  at  the  transaction,  most  solemnly  protest- 
ing his  entire  innocence  of  any  design  on  his 
part,  adding,  that  the  groom  was  already  in  irons, 
and  before  many  hours  passed  would  be  put  to 
death.  "Sir,"  said  Mr.  Bruce,  "as  this  man  has 
attempted  my  life,  according  to  the  laws  of  the 
country,  it  is  I  that  should  name  his  punish- 
ment."   "  It  is  very  true,"  replied  the  governor, 


il. 


bury  an  ill  turn, 
foiT'ver." 

snownc'd  traveler, 
lief-i  or  governors, 
country,  sent  him 
lied,  desiring  him 
The  groom,  who 
ts  of  the  animals, 
of  them,  assuring 
lent  animal,  and 
tt  was  soon  seen 
>us,  of  which  the 
deed  selected  that 
with  a  malicious 
r,  was  well  skilled 
e  contest  between 
nruly  animal  was 
y  subdued.  Both 
escended  unhurt, 
atest  surprise  and 
solemnly  protest- 
ny  design  on  his 
s  already  in  irons, 
would  be  put  to 
"as  this  man  has 
>  the  laws  of  the 
lame  his  punish- 
ied  the  governor, 


CURE. 


127 


"take  him  and  cut  him  in  a  thousand  pieces,  if 
you  please,  and  give  his  body  to  the  kites.  Ho 
deserves  to  die."  "Arc  you  now  really  sincere 
in  what  you  say?"  asked  Mr.  Bruce,  "and  will 
you  have  no  after  excuses?"  He  swore  solemnly 
that  he  was  sincere,  and  that  there  should  be  no 
interference  or  excuse.  "  Then,"  said  Mr.  Bruce, 
"I  am  a  Christian;  the  way  my  religion  teaches 
me  to  punish  my  enemies  is  by  doing  good  for 
evil ;  and,  therefore,  I  keep  you  to  the  oath  you 
have  sworn ;  I  desire  you  to  set  this  man  at  lib- 
erty at  once,  and  give  him  the  place  in  your 
employment  that  he  had  before,  for  he  has  not 
been  undutiful  to  you."  Every  one  present 
seemed  to  be  pleased  with  these  words.  One  of  the 
attendants  could  not  contain  himself,  but,  turning 
to  the  governor,  said:  "Did  I  not  tell  you  what 
my  brother  thought  about  this  man?  He  was  just 
the  same  all  throuffl,  the  Tigris."  The  gov- 
ernor, in  a  low  voice,  very  justly  replied,  "A 
man  that  behaves  as  he  does  may  go  through  any 
country."     Be  master  of  thine  anger. 

Certain  courtiers  reproached  the  Emperor  Sigis- 
mund  that,  instead  of  destroying  his  conquered 
foes,  he  admitted  them  to  favor.  The  illustrious 
monarch  answered  thus:  "Do  I  not  destroy  my 
enemies  when  I  make  them  my  fast  friends?" 

We  should  always  be  willing  and  ready  to 


I 


■u-'i-'jiii  i.Mmiy.i-i-  lu.ii*^^ 


128 


ASGKli. 


k 


make  a  jud  and  honorable  acknou'luh/ment  if  wp 
have  given  un  offonso.  The  little  wordH,  "  I  uiii 
sorry,"  "  I  was  niistaki'ii,"  "  I  am  in  error,"  ore 
very  easily  said,  if  we  have  the  spirit  of  a  true 
Christian ;  anil  no  amount  of  pride  or  dignity  or 
vanity  or  selfishness  should  lead  us  to  vindicate 
an  error  or  to  defend  a  wrong  word  or  act.  \Ve 
often  fancy  that  our  honor  and  our  dignity  are 
concerned  ;  but  true  humility  and  deep  penitence, 
would  reflect  much  more  to  our  honor  than  any 
attempt  at  a  justification  of  wha>.  was  unbecom- 
ing or  disrespectful  to  another.  Most  men  are 
very  sensitive  on  the  point  of  honor,  credit,  or 
reputation,  yet  few  persons  duly  consider  how 
these  can  best  be  promoted,  or  what  is  the  best 
way  of  obtaining  them.  Meekness  and  gentle- 
ness, in  the  point  of  true  honor,  are  a  thousand 
times  better  than  obstinacy  and  resentment,  both 
in  the  sight  of  Goa  und  man. 

"  He  that  is  slow  to  anger  is  better  than  the 
mighty;  and  he  that  ruleth  his  spirit  than  he 
that  taketh  a  city."  The  Alexanders  and  Csesars 
of  history  cculd  conquer  others,  but  they  could 
not  conquer  themselves.  A  rational  victory  is  far 
more  honorable  than  a  physical  one.  To  govern 
an  enemy  within  us  is  far  more  glorious  than  to 
kill  an  enemy  without,  and  it  is  far  more  diffi- 
cult.   To  quiet  intestine  broils,  to  calm  and  still 


t 


m 


,,  f 


CURE. 


129 


mou'lah/ment  if  we 
ittle  wordH,  *'  I  uni 

am  in  error,"  ore 
he  spirit  of  a  true 
)ri(lc  or  dignity  or 
ud  U8  to  vindicate 

word  or  act.  \Ve 
id  our  dignity  are 
ind  deep  penitence, 
iir  honor  than  any 
hu'.  was  unbecom- 
r.  Most  men  are 
f  honor,  credit,  or 
Illy  consider  how 
r  what  is  the  best 
[;kness  and  gentle- 
or,  are  a  thousand 
d  resentment,  both 

is  better  than  the 
his  spirit  than  he 
canders  and  Ceesars 
rs,  but  they  could 
tiooal  victory  is  far 
il  one.  To  govern 
re  glorious  than  to 
;  is  far  more  diffi- 
I,  to  calm  and  still 


an  iii.snrrcftion  of  passions  and  temjiers  in  our 
l)os(»m,«,  and  to  mortify  tlie  intruders — that  is, 
to  make  them  (K'ud — is  a  much  grander  and 
nobler  work  than  to  take  a  kingdom  or  conquer 
a  nation. 

A  short  time  before  the  Indian  war  in  Penn- 
sylvania an  English  gentleman,  who  lived  on  the 
borders  of  the  province,  was  standing  one  even- 
ing at  his  own  door  when  an  Indian,  fuint  and 
weary,  came  and  asked  for  a  little  food.  He  was 
informed  there  was  none  for  him ;  he  then  asked 
for  a  little  beer,  and  received  the  same  answer 
Not  yet  discouraged,  he  begged  for  a  little  water, 
but  the  gentlemen  only  answered,  "Get  you  gone 
for  an  Indian  dog."  The  Indian  fixed  his  eyes 
for  a  little  time  on  the  Englishman  and  then 
went  away.  Some  time  after  this  gentlenian,  who 
was  fond  of  shooting,  pursued  his  game  till  he 
was  lost  in  the  woods.  After  wandering  awhile, 
he  saw  an  Indian  hut,  and  went  to  it  to  inquire 
his  way  to  a  distant  plantation.  The  Indian  said : 
"  It  is  a  great  way  off,  and  the  sun  is  near  down ; 
you  can  not  reach  it  to-night,  and  if  you  stay  in 
the  woods  the  wolves  will  eat  you  up,  but  if  you 
have  a  mind  you  may  lodge  with  me."  The  gen- 
tleman gladly  accepted  the  invitation  and  went 
in.  The  Indian  broiled  some  venison  for  hira, 
gave  him  some  rum  and  water,  and  then  spread 


130 


ASGER. 


(l(.(>r  Hkins  for  him  to  Ho   upon.     Having  done 
this,  himwli'  and  anotlier  Indian   wont  and  lay 
at    tlie    otlior  ond    of    tlio    hut.     In    tho    early 
morning  the  Indian  called  his  guest,  and  offered 
to   go  with  him  and  show  him  the  way  to  the 
plantation.     Taking  their  guns,  the  two  Indians 
went  ahead,  and  he  followed.     When  they   had 
gone   several    miles    the    Indian   told    him   they 
were  now  within  two  miles  of  the  plantation  he 
wanted ;  he  then  turned  round  and  stood  in  front 
of  him,  and  said,  "  Do  you  know  me  ?"     In  great 
confusion  the  gentleman  answered,  "  I  have  seen 
you    hefore."     The    Indian    replied,   "Yes,    you 
have  seen  me  at  your  own  door;  and  now  I  will 
give  you  a  piece  of  advice.     When  a  poor  Indian, 
that  is  hungry  and  dry  and  faint,  again  asks  you 
for  something  to  eat  and  a  drink,  do  n't  hid  him 
get  him  gone  for  an  Indian  dog."     So  he  turned 
and  went  away.     Which  of  these  two  was  the 
greater  gentleman  and  the  truer  hero?    The  an- 
swer is   near  at    hand.      "Therefore   all    things 
whatsoever  ye  would  that  men  should  do  to  you, 
do  ye  even  so  to  them ;  for  this  is  the  law  and 
the  prophets."     We  are  often  told  that  revenge  is 
sweet;  but  courtesy,  forgiveness,  and  true  noble- 
ness of  mind  are  much  sweeter;  and  let  all  the 
people  say.  Amen. 

The   man  who  is  given  to  indulge  in  anger 


•ij — 


>on.     Having  done 
(linn   went  and  lay 
lut.     In    the    early 
i  guest,  and  oll't'red 
lim  the  way  to  the 
us,  the  two  Indians 
I.     When  they   had 
ian   tohl    him   they 
»f  the  plantation  he 
il  and  stood  in  front 
low  ine?"     In  great 
vered,  "  I  have  seen 
replied,   "Yes,    you 
>or;  and  now  I  will 
iVhen  a  poor  Indian, 
'aint,  again  asks  you 
rink,  do  n't  hid  him 
dog."     So  he  turned 

these  two  was  the 
pner  hero?  The  an- 
rherefore  all  things 
len  should  do  to  you, 

this  is  the  law  and 
ti  told  that  revenge  is 
ness,  and  true  noble- 
eter;  and  let  all  the 

to  indulge  in  anger 


cuiiE. 


131 


would    remember   that    passion   has  a   tendency 
always  to  darken  the  understanding,  luoloud  the 
judgment,  and  warp  all  the  powers  of  the  mind. 
No  two  iM-rsons  can  differ  more  from  each  oilier 
than  the  same  man  differs  from  himself  when  on 
fire  of  passion   and    when  calm    and  composed. 
If  wrath  and   malice   bear   rule   in   the   thought 
our  judgment  of  the  case  before  us  can  never  be 
of  any  weight  or  any  worth.     One  of  the  strongest 
proofs   of  the   blinding   influence  of  passion   on 
the  human  mind  is  the  general  disposition  of  the 
angry  man   to  justify  his  extravagance  in  word 
and   deed,    by  the   old   plea,  "I   do  well  to  be 
angry,"  although  in  his  cooler  and  more  tranquil 
moments  his  soul   is  vexed  within  him   that  he 
should    have  yielded   to   his  besetting   sin,   and 
destroyed  his   own  peace   and  proved  himself  a 
troublcr  of  Israel.     By  means  of  late   improve- 
ments our  engineers  now  turn  on  the  mighty  pro- 
pelling power  of  steam  to  arrest  the  motion  of 
our  trains  instead  of  the  old-fashioned  muscular 
force  of  the   brakemen.     O   that    we  had   some 
agency  to  help  those  weak  brethren  whose  old 
habits  and  passions  have  so  oflen  humbled  them 
in  the  dost,  and  shaken  the  last  fragment  of  their 
confidence  in  themselves,  and  almost  hopelessly 
blighted  the  hopes  of  their  dearest  friends  in  their 
final  victory  over  "well-circumstanced"  sin!    O 


..'  "mr^x^Esssaonscissv^s 


132 


ANGER. 


i 
ill 


III 


that  we  had  some  power  to  make  their  strong  in 
the   hour   of  their   weakness,   when    the   enemy 
comes  in  like  a  flood !     Thank  God !  we  have  in 
Jesus  Christ  our  Lord  the  greatest  agency  in  the 
universe  to  quench   the  rising  fires   of   passion. 
He  says :  "  My  grace  is  sufficient  for  thee,"     In 
the    midst,   therefore,    of  weakness   we  may  be 
made  strong,  out  of  weakness  we  may  be  made 
victorious,  for  "  the  weakness  of  God  is  stronger 
than    men."     In  Jesus   we    have  a  fountain   in 
which    are   extinguished    all  the  rising  fires   of 
anger,  and    the  soiled   and  blackened   nature  is 
washed   whiter    than    snow.     This   is   the    only 
remedy  for  those   warm  passions   and  turbulent 
emotions,  and  this  remedy  will   do  for   us  what 
the  new  arrangement  does  to  help  the  engineer 
when  he  desires  to  put  on  the  brakes— it  turns 
all  the  forces  of  his  new  nature  into  a  new  direc- 
tion, and  gives  him  complete  mastery  over  him- 
self, and  enables  him  to  sing,  "Thanks  be  to  God 
who  giveth  us  the  victory  through  Jesus  Christ 

our  Lord." 

We  must  always  be  ready  to  forgive  those  who 
may  have  iry'ured  U8,  and  to  show  that  they  are 
forgiven.  The  law  of  love  must  be  written  on 
our  hearts,  and  the  law  of  kindness  expressed  by 
our  lips.  We  must  show  meekness,  not  only  to 
the  good  and  gentle,  but  to  the  froward  also,U)  the 


lake  their  strong  in 
I,   when    the   enemy 
ik  God !  we  have  in 
•eatest  agency  in  the 
ig  fires   of   passion, 
cient  for  thee,"     In 
jakness   we  may  be 
88  we  may  be  made 
B  of  God  is  stronger 
have  a  fountain   in 
the  rising  fires   of 
blackened   nature  is 
This   is   the    only 
isions   and  turbulent 
will   do  for   us  what 
to  help  the  engineer 
the  brakes— it  turns 
ure  into  a  new  direc- 
te  mastery  over  him- 
r,  «  Thanks  be  to  God 
through  Jesus  Christ 

ly  to  forgive  those  who 
o  show  that  they  are 
i  must  be  written  on 
kindness  expressed  by 
meekness,  not  only  to 
;he  froward  also,  to  the 


CURE. 


133 


perverse  and  wicked,  and  to  those  who  despitofiilly 
use  and  persecute  us.     A  spirit  of  forgivenss  is 
essential  to  Christianity;   and  the  consideration 
of  God's  forgiving  us  our  many  sins  should  in- 
duce us  to  grant  a  ready  forgiveness  of  those  wlio 
have  injured  us.     The  Gospel  rule  is,  "as  God 
for  Christ's  sake  hath  forgiven  you."     This  rule 
must  soften    the  hardness  and  sweep  away  the 
resentment  and  anger  against  others,  and  dispose 
us  to  forgive  as  we  have  been  forgiven.     We  are 
commanded  "  to  show  all  meekness  unto  all  men." 
The  answer  of  Cato  to  one  who  had  struck  him 
ill  the  bath,  and  came  to  acknowledge  his  offense, 
was  worthy  of  a  great  man.     "I  do  not  remem- 
ber it,"  said  Cato.     It  is  the  glory  of  a  man  to 
pass  over  a  transgression.     A  certain  noble  cour- 
tier being  asked  by  what  means  he  had  continued 
so   long  in  favor,  replied,  "By  being  thankful, 
and  patiently  enduring  injuries."     Socrates  hav- 
ing, without   any   provocation,   received   a   rude 
blow  on  his  head  by  an  insulting  bravado,  bore  it 
with   that   patience   which    has   put    many   pro- 
fessing Christians  to  the  blush.     With  us  it  would 
likely  lead  to  a  quarrel  or  a  lawsuit.     But  Soc- 
rates kept  cool,  and   only  made  this  calm  and 
humorous  remark :  "  It  is  a  pity  that  a  man  can 
not  know  when  he  ought  to  come  abroad  with  a 
helmet  on  his  head." 


-;-.i«ia<iBW»M5a«*3IJS«na,TaiiKW5»KBa«iS*-- 


134  ANGER. 

"  We  all 
At  some  time  liave  hnd  need  to  say,  Forgive ; 
O !  nothing  in  tliis  low  and  ruined  world, 
Bears  the  meek  impress  of  the  Son  of  God 
So  surely  as  forgiveness." 

—A.  Gary. 

Oglethorpe,  governor  of  Georgia,  said,  in  a 
violent  passion,  to  Mr.  Wesley  :  "That  vile  serv- 
ant of  mine  niisbehaves,  though  he  knows  I  never 
forgive."  "Never  forgive!"  said  Mr.  Wesley; 
"  then  I  hope  you  never  sin."  The  beautiful  re- 
proof overcame  the  angry  governor. 

Two  merchants  of  the  same  city  being  neigh- 
bors, and  jealous  of  each  other,  lived  in  shameful 
enmity.  One  of  them  embracing  religion  was  at 
once  condemned  for  his  resentments.  He  consulted 
a  pious  friend  in  whom  he  had  great  confidence, 
and  inquiring  how  he  should  manage  to  bring 
about  a  reconciliation,  was  told:  "The  best  means 
at  yonr  disposal  is  this ; — when  any  person  comes  to 
purchase  an  article  you  have  not,  recommend  them 
to  go  over  to  your  neighbor  and  purchase  of  him." 
He  did  so.  The  other  merchant,  being  informed 
of  the  person  who  sent  them  to  him,  was  so  struck 
with  the  good  offices  of  a  man  he  hated  as  an 
enemy,  that  he  repaired  immediately  to  his  house 
to  thank  him,  and  to  beg  his  pardon,  with  tears 
in  his  eyes,  for  the  hatred  he  had  entertained 
towards  him,  and  besought  him  to  admit  him 


CURE. 


186 


ill 

to  say,  Forgive ; 
uined  world, 
le  Son  of  God 

—A.  Gary. 

Georgia,  said,  in  a 
y  :  "That  vile  serv- 
;h  he  knows  I  never 
said  Mr.  Wesley; 
'  The  beautiful  re- 
irernor. 

le  city  being  neigh- 
r,  lived  in  shameful 
3ing  religion  was  at 
(lents.  He  consulted 
lad  great  confidence, 
Id  manage  to  bring 
d :  "  The  best  means 
I  any  person  comes  to 
lot,  recommend  them 
nd  purchase  of  him." 
lant,  being  informed 
rO  him,  was  so  struck 
nan  he  hated  as  an 
ediately  to  his  house 
s  pardon,  with  tears 
he  had  entertained 
him  to  admit  him 


among  the  number  of  his  best  friends.  His  for- 
giveness was  soon  granted,  and  the  love  of  God 
closely  united  those  whom  self-interest  and  jeal- 
ousy had  divided. 

A  little  blind  boy  being  asked  what  forgive- 
ness is,  replied :  "  It  is  the  odor  that  flowers  breathe 
when  trampled  upon."  Did  not  this  precious 
youth,  to  whom  the  world  was  dark,  who  had 
never  seen  the  pleasant  light  of  the  sun,  nor 
the  beauty  of  flowers,  give  the  true  idea  of  for- 
giveness ?  It  is  not  difiioult  to  feel  kindly  towards 
those  that  love  you  and  confer  favors  upon  you ; 
but  to  have  a  store  of  good  wishes  and  kind  deeds 
for  those  that  abuse  and  treat  you  ill,  to  be  like 
the  cinnamon-tree,  that  sheds  its  sweet  perfume 
around  the  ax-man  that  wounds  it, — this  is  not 
quite  so  easy.  But  it  is  what  the  meek  and 
lowly  Jesus  did,  and  what  his  true  children  do. 
Here,  then,  is  a  test,  by  which  all  may  know  if 
you  love  Christ.  If  ye  love  them  only  that  love 
you,  what  thank  lave  ye?  How  do  you  feel 
when  your  friends  and  associates  treat  you  ill? 
Can  you  return  good  for  evil?  Can  you  give 
them  love  for  hatred?  Can  you  pray  for  those 
that  injure  you  ?  If  so,  you  have  this  pleasing 
evidence '  that  you  "  are  the  children  of  your 
Father  which  is  in  heaven,  who  raaketh  his  sun 
to  rise  on  the  evil  and  on  the  good."    Remem- 


>! 


>    ! 


'ill 


''I 


136 


AXGEIi. 


her  that  one  way  to  manifest  the  spirit  of  for- 
giveness is  by  kind  words.  A  missionary  in 
Jamaica  was  questioning  the  little  black  boys  of 
his  school  on  Matthew  v,  and  asked,  Who  are  the 
meek?  A  little  boy  replied,  "Those  who  give 
soft  answers  to  hard  questions."  This  accords 
with  Solomon's  words,  "  A  soft  answer  tiirneth 
away  wrath,  but  grievous  words  stir  up  anger." 
Dr.  Dwight  mentions  a  man  of  his  acquaint- 
ance, of  a  vehement  temper,  who  had  a  dispute 
with  a  friend,  a  professor  of  religion.  He  met 
with  so  much  frankness,  humility,  and  kindness 
in  his  Christian  friend  that,  on  returning  home, 
he  said  to  himself:  "There  must  be  something 
more  in  religion  than  T  have  hitherto  supposed. 
Were  any  one  to  address  me  in  the  tone  of 
haughtiness  and  provocation  with  which  I  accosted 
my  friend  this  evening,  it  would  be  impossible 
for  me  to  preserve  the  equanimity  of  which  I 
have  been  a  witness.  There  is  something  in  the 
religion  which  he  professes,  and  which  I  am  forced 
to  believe  he  feels  and  enjoys;  something  which 
makes  him  so  superior,  so  much  better,  so  much 
more  amiable  than  I  can  pretend  to  be.  The 
subject  strikes  me  in  a  manner  to  which  I  have 
hitherto  been  a  stranger.  It  is  high  time  to 
examine  it  more  thoroughly,  with  more  candor, 
and  with  greater  solicitude  than   I  have   done 


the  spirit  of  for- 
A  inissionuiy  in 
ttle  bluck  boys  of 
sked,  Who  are  the 
"Those  who  give 
IS."  This  accords 
fl  answer  tiirneth 
ds  stir  up  anger." 
n  of  his  acquaint- 
vho  had  a  dispute 
religion.  He  met 
lity,  and  kindness 
n  returning  home, 
lUst  be  something 
hitherto  supposed. 
6  in  the  tone  of 
;h  which  I  accosted 
uld  be  impossible 
limity  of  which  I 
i  something  in  the 
which  lam  forced 
;  something  which 
5h  better,  so  much 
[jtend  to  be.  The 
r  to  which  I  have 
i  is  high  time  to 
with  more  candor, 
ban   I  have   done 


CUKE. 


137 


hitherto."  From  this  incident  a  train  of  thoughts 
and  emotions  commenced  in  the  mind  of  tliis 
man,  which  terminated  in  his  conversion  and  con- 
secration of  his  future  life  to  the  work  of  the 
Christian  ministry.  The  calm,  Christian  spirit 
of  forgiveness  in  one  man  led  the  other  man  to 
Christ.  "Ill  passions,"  says  Beaumont,  "are  like 
rapid  torrents,  they  swell  the  more  for  meeting 
with  a  dam  in  their  violence.  He  that  will  hear 
nothing  in  the  rage  and  fury  of  anger  will,  after 
a  pause,  inquire  of  you.  Seem  you  to  forget  him, 
and  he  will  remember  himself.  It  sometimes 
falls  out  that  the  end  of  passion  is  the  beginning 
of  reason." 

Learn  to  expect  injunes  and  affronts,  so  that 
you  may  not  be  surprised  when  they  come.  We 
do  not  live  among  angels,  nor  among  men  free 
from  weakness  and  infirmity.  Persons  by  whom 
we  are  surrounded  are  so  much  like  ourselves, 
having  tempers  and  dispositions,  bodily  and  men- 
tal p3culiarities  such  as  we  have,  that  they  are 
as  likely  and  as  liable  to  err  in  judgment,  and 
to  make  mistakes,  and  thus  to  grieve  and  offend 
us  as  we  are  to  grieve  and  injure  them.  In  all  our 
connections  and  relations  we  may  reasonably  look 
for  many  things  to  displease  and  grieve  us.  Our 
sweetest  roses  have  many  sharp  thorns ;  our  earthly 
sweets  have   more   or  less   bitter  mingled  with 


WifumwHamM).* 


138 


ANGER. 


them.  Our  joys  are  followed  closely  by  sorrows, 
80  that  we  can  hardly  expect  to  be  perfectly  at 
ease  in  a  world  of  so  much  change  and  variety. 
Offenses  will  come,  often  even  among  God's  dear 
children;  but  much  more  frequently  among  those 
who  are  unconverted.  Many  there  are  around  us 
whose  hearts  are  fully  set  in  them  to  do  evil; 
and  it  is  true  now,  as  of  olden  time,  men  "  do 
not  gather  grapes  of  thorns,  nor  figs  of  thistles." 
We  must  still  learn  "to  keep  our  mouths  aa 
with  a  bridle,  while  the  wicked  are  before  us." 
The  scorpion  tongue  is  yet  close  on  our  path ; 
the  poisonous  asp  yet  lurks  among  the  lilies ;  the 
wolf  has  not  yet  learned  to  dwell  peaceably  with 
the  lamb,  nor  the  leopard  to  lie  down  with  the 
kid.  "If  thou  seest  the  violent  perverting  judg- 
ment and  justice,  niarvel  not  at  the  matter."  Be 
not  surprised  into  disquietude  and  passion;  hav- 
ing been  forewarned  yon  may  be  forearmed  by 
meekness  and  composure  of  spirit,  and  thus,  in 
patience  possess  your  souls,  without  resentment 
or  fear,  knowing  that  "  when  a  man's  ways  please 
the  Lord  he  maketh  his  enemies  to  be  at  peace 
with  him." 

"He  submits,"  says  Lavater,  "to  be  seen 
through  a  microscope,  who  is  caught  in  a  fit  of 
passion."  Steele  says:  "We  should  employ  our 
passions  in  the  service  of  life,  not  spend  life  in 


i  closely  by  sorrows, 
t  to  be  perfectly  at 
change  aud  variety. 
]i  aiuoug  God's  dear 
)uently  among  those 
there  are  around  us 
a  them  to  do  evil; 
deu  time,  men  "do 
nor  figs  of  thistles." 
:eep  our  mouths  a& 
iked  are  before  us." 
close  on  our  path ; 
mong  the  lilies;  the 
Iwell  peaceably  with 
)  lie  down  with  the 
ent  perverting  judg- 
at  the  matter."  Be 
le  and  passion;  hav- 
ay  be  forearmed  by 
spirit,  and  thus,  in 
without  resentment 
1  a  man's  ways  please 
itales  to  be  at  peace 

vater,  "to  be  seen 
is  caught  in  a  fit  of 
}  should  employ  our 
fe,  not  spend  life  in 


CUKE. 


139 


the  service  of  our  passions."  And  Seneca  re- 
marks: "Malice  drinks  hulf  its  own  poison." 

Carefully  consider  the  great  importance  to 
yourselves  and  others  of  securing  by  a  kind,  gen- 
tle, and  obliging  spirit  the  affection  and  confidence 
of  those  with  whom  you  have  to  do.  We  are  furmed 
for  society.  It  is  natural  for  us  to  desire  the 
companionship  and  love  of  our  neighbor;  aud 
all  our  interests  and  welfare  are  best  promoted 
by  that  mutual  co-operation  and  assistance  which 
one  neighbor  can  so  easily  give  to  another 
Our  personal  happiness  in  time  is  largely  pro- 
moted by  a  friendly  intercourse  with  others. 
Duty  and  interest  both  imperatively  demand  that 
we  should  "be  kindly  affectioned  one  to  another 
with  brotherly  love."  The  first  law  of  nature 
and  the  first  and  great  commandment  in  grace 
is,  that  we  should  love  one  another. 

We  need  one  another's  help  and  sympathy  in 
the  great  battle  for  health  and  life  against  sick- 
ness and  death  ;  and  still  more,  in  the  greater  con- 
flict of  truth  and  holiness  against  error  and  sin. 
The  more  kindness  and  sympathy  we  show  to 
others,  the  greater  reason  we  have  to  expect  a 
return  of  gentleness  and  good  will.  When  we 
fall  under  afflictions,  or  are  overtaken  by  distress- 
ful calamities,  we  need  the  sympathy,  counsels, 
and  prayers,  as  well  as  many  other  friendly  offices 


140 


ANGER. 


of  those  around  us,  but  how  can  we  expect  to 
realize  any  of  those  instances  of  kindness  and 
neighborly  love  from  them,  if  we  have  made 
them  our  enemies  by  cold  indifference  or  mo- 
rose treatment  ?  > 

The  will  of  our  Heavenly  Father  is,  that  we 
should  show  our  love  to  him  by  our  faith,  our  de- 
votion, and  our  zeal,  and,  also,  by  tenderly  caring 
for  one  another.  If  we  take  pleasure  in  vexing 
and  irritating  each  other  along  the  paths  of  health 
and  activity,  what  reason  have  we  for  expecting 
kindness  and  gentleness  along  the  sloping  hill- 
sides that  lead  us  to  the  valley  of  departing 
shadows?  When  Pome  of  the  courtiers  of  Philip 
the  Good  tried  to  })ersuadc  him  to  punish  a  prel- 
ate who  had  used  him  ill,  he  declined,  saying: 
"It  is  a  fine  thing  to  have  revenge  in  one's 
power,  hut  it  is  a  finer  thing  not  to  use  it." 

If  a  man  strikes  me  with  a  sword  and  inflicts 
a  wound,  suppose,  instead  of  binding  it  up,  I  go 
round  showing  it  to  every  body,  and,  after  it  has 
been  bound  up,  I  keep  at  work,  constantly  taking 
off  the  bandage  and  showing  how  long  it  is,  and 
examining  how  deep  it  is,  and  making  it  fester, 
is  there  a  person  in  the  world  who  would  not  call 
me  a  fool  for  keeping  up  the  irritation  and  hurt- 
ing myself?  However,  just  such  a  fool  is  he, 
who,  by  dwelling  no  little  injuries  or  slight  in- 


CURE. 


141 


can  we  expect  to 
i  of  kindness    and 

if  we  have  made 
adifference   or  tno- 

Father  is,  that  we 
)y  our  faith,  our  de- 
,  by  tenderly  caring 
pleasure  in  vexing 
tlie  patlis  of  health 
e  we  for  expecting 
g  the  sloping  hill- 
'alley  of  departing 
!  courtiers  of  Philip 
m  to  punish  a  prel- 
e  declined,  saying: 
revenge  in  one's 
not  to  use  it." 
El  sword  and  inflicts 
binding  it  up,  I  go 
ly,  and,  afler  it  has 
k,  constantly  taking 
how  long  it  is,  and 
d  making  it  fester, 
who  would  not  call 
irritation  and  hurt- 
such  a  fool  is  he, 
ijnries  or  slight  in- 


sults, causes  them  to  agitate  and  irritate  his  mind 
and  influence  his  feelings.  How  much  better 
were  it  to  put  a  bandage  on  the  wound  and  allow 
it  to  heal  at  once.  Sometimes  augry  words  wound 
more  deeply  than  swords  or  spears. 

Be  deeply  humbled  before  God  on  account  of 
your  oum  foUieti,  failurea,  and  errors.  We  have 
already  shown  that  pride  is  the  parent  and  nurse 
of  passion  and  resentment.  True  humility  is  a 
giirment  that  is,  upon  all  occasions,  an  orna- 
ment for  all  Christians.  Solomon  said  :  "  Before 
honor  is  humility,"  and  "  by  humility  and  the  fear 
of  the  Lord  are  riches  and  honor  and  life." 
The  apostle  says:  "Be  clothed  with  humility," 
every  day,  and  put  on  "  the  ornament  of  a  meek 
and  quiet  spirit."  The  humble  man  does  not 
regard  many  things  as  insults  and  injuries  which 
are  so  regarded  by  a  proud  man.  He  is  not  so 
weak  and  unreasonable  as  to  suppose  that  he  only 
has  opinions  and  inclinations  that  ought  to  be 
respected,  and  he  does  not  imagine,  as  many  do, 
that  little  things  said  or  done  were  always  meant 
to  annoy  and  vex. 

Carefully  consider  the  circumstances  of  the  per- 
son who  may  have  offended  you.  To  engage  in  a 
contention  with  one  who  is  your  equal  in  talent, 
ability,  and  piety  is,  to  say  the  least,  doubtful. 
Why  not   propose  instead  of  angry  strife,  a  mu- 


r 


I 


142 


ASOER. 


ttial  interchange  of  good  wishes  and  agree  to  love 
and  differ  in  opinion?  To  engage  in  strife  with 
your  suprior  argues  a  very  great  weakness,  and 
borders  on  madness  and  folly.  What  if  he  be  in 
the  right  and  you  in  the  wrong?  To  engage  in 
a  contention  with  your  inferiors  is  greatly  to 
lower  yourself,  and  borders  upon  meanness.  Why 
shoidd  you  condescend  to  be  angry  and  resent 
a  slight  under  these  circumstances?  When  Pisis- 
tratus  was  reviled  by  a  poor  drunkard  inflamed 
with  wine,  his  attendants  urged  him  to  avenge 
the  insult;  but  the  chief  replied,  that  he  was  "no 
more  moved  by  his  reproaches  than  he  should 
have  been  with  a  blind  man  who  might  happen 
to  run  .against  him  without  any  knowledge  or  de- 
sign." The  man  who  is  intoxicated  with  anger 
deserves  our  pity  as  well  as  the  one  who 
drunk  with  wine. 

Has  a  wicked  man  offended  you  by  word  or 
deed  ?  You  need  not  at  all  to  be  surpised  at  that  ; 
he  is  serving  his  mater,  whom  he  obeys,  led  cap- 
tive by  the  devil  at  his  will.  Why  wonder  that 
he  ill-treats  one  of  the  Lord's  children?  It  is 
his  general  character  to  do  so.  Don't,  on  any 
account,  allow  your  spirit  to  be  ruffled  by  such  a 
man.  Was  it  a  good  man  that  offended  you? 
It  is  a  great  pity  that  you  should  be  disposed  in 
any  way  to  harbor  resentment  against  one  who  is 


CURE. 


143 


les  and  agree  to  love 
ngage  in  strife  with 
great  weakness,  and 
.  What  if  he  be  in 
)ng?  To  engage  in 
eriors  is  greatly  to 
[>on  meanness.  Why 
)e  angry  and  resent 
inces?  When  Pisis- 
■  drunkard  inflamed 
rged  him  to  avenge 
ied,  that  he  was  "  no 
ihes  than  he  should 
I  who  might  happen 
ny  knowledge  or  de- 
ox  icated  with  anger 
as   the   one  who  is 

ded  you  by  word  or 
)  be  surpised  at  that; 
■n  he  obeys,  led  cap- 
Why  wonder  that 
rd's  children?    It  is 

so.  Don't,  on  any 
be  ruffled  by  such  a 

that  offended  you? 
ihould  be  disposed  in 
at  against  one  who  is 


of  onr  family,  a  child  of  God,  too,  an  heir  of 
heaven.  There  is  some  mistake  somewhere.  You 
must  wait  in  charity  and  love  until  the  whole 
ease  has  been  mutually  investigated.  You  enn 
not  afford  to  be  angry  at  a  good  man.  The  law 
of  brotherly  love  imperatively  forbids  you.  Is  it 
80,  that  a  wise  and  learned  man  has,  or  is  sup- 
posed to  have  done  you  an  injustice  and  hurt 
your  feelings?  Let  your  respect  for  his  abilities 
soften  your  resentment.  Once,  it  is  said,  Lu- 
ther had  wofully  wronged  and  reviled  Calvin. 
"Well,"  said  Calvin,  "let  Luther  hate  me  and 
call  me  a  devil  a  thousand  times,  yet  will  1  love 
him,  and  acknowledge  him  to  he  a  precious  serv- 
ant of  the  Lord."  Such  a  feeling  as  that  honors 
our  great  Savior.  Is  it  a  weak  and  foolish 
man  who  committed  the  offense?  Perhaps  he 
knows  no  better.  Is  he  rich?  His  wealth  lays 
him  open  to  the  most  powerful  temptations  to 
forget  himself.  Is  he  poor?  His  poverty  may 
have  crushed  his  spirit  and  broken  his  temper. 
Let  his  poverty  move  you  to  compassion  and  for- 
giveness. Was  it  a  child?  His  youth  will  plead 
in  his  behalf.  You  could  not  be  angry  at  a 
child.  Is  he  an  aged  person?  Then  great  allow- 
ance must  be  made  for  his  years.  You  would  not 
like  to  harbor  an  angry  feeling  against  an  aged 
person.     In  almost  every  case  where  our  feelings 


144 


ANGER. 


I!' 


>'! 


arc  hurt,  a  little  careful  consideration  will  always 
HugRi'st  sonjc  reason  why  our  resentment  nmy  be 
modified. 

Passion  is  a  fever,  and,  like  most  fevers,  it 
leaves  us  weaker  than  it  found  us.  The  slave  of 
sensual  and  selfish  passions  is  miserable  in  all  the 
activities  of  life;  his  fretfulness  and  peevishness 
make  him  unhappy,  and  drive  away  his  friends 
and  associates  until  he  is  left  to  die  in  solitude 
and  contempt.  Pride  and  angry  passion  are  often 
our  controlling  impulses,  and  with  the  strong  grasp 
of  our  resolute  will  we  crush  back  into  silence  and 
obscurity  our  nobler  and  better  feelings,  and  be- 
come less  genial  and  more  icy  and  hard  hearted 
than  before,  until,  by  our  own  choice  and  act,  we 
become  a  sort  of  moral  suicide.  Conquering  the 
tongtie  and  the  temper  is  one  of  the  last  and 
highest  attainments  of  Christian  grace. 

Avoid  the  company  and  fellowship  of  passionate 
and  furious  men.  It  is  an  old  saying,  that  "a 
man  is  known  by  the  company  he  keeps."  We 
almost  instinctively  learn  the  language,  manners, 
and  habits  of  those  with  whom  we  are  on  terms 
of  intimacy.  We  easily  drink  in  the  spirit  of 
those  with  whom  we  associate.  How  true  it  is 
that  "evil  communications  corrupt  good  man- 
ners." Like  the  chameleon,  we  take  a  tincture  or 
color  from  that  which  is  near  us.     Familiarity 


idcration  will  always 
•  resentment  may  be 

like  most  fevers,  it 
id  us.  The  slave  of 
3  miserable  in  all  the 
iiess  and  peevishness 
ive  away  his  friends 
fl  to  die  in  solitude 
igry  passion  are  often 
with  the  strong  grasp 
back  into  silence  and 
;ter  feelings,  and  be- 
icy  and  hard  hearted 
vn  choice  and  act,  we 
ide.  Conquering  the 
one  of  the  last  and 
tian  grace. 

llowahip  of  passionate 
.  old  saying,  that  "a 
jany  he  keeps."  We 
\e  language,  manners, 
lora  we  are  on  terms 
■ink  in  the  spirit  of 
ate.  How  true  it  is 
corrupt  good  man- 
we  take  a  tincture  or 
[lear  us.     Familiarity 


CURE. 


145 


with  cpium  and  toburco  eaters  and  smokers  en- 
dangers our  purity  un<l  good  taste.  FnMpiont 
intficrturse  with  drunkards  endangers  our  teiuper- 
aiice  and  sobriety.  Association  with  the  luseivious 
oiiduiigers  our  chastity.  I3ecome  familiar  with 
the  proud  and  insolent,  and  your  humility  and 
good  manners  are  in  peril.  Become  an  associate 
with  an  angry,  passionate  man,  and  you  will  most 
likely  lose  your  meekness,  gentleness,  and  self- 
control.  The  wolf  is  no  fit  companion  for  the 
lamb,  nor  the  leopard  for  the  kid.  "Make  no 
friendship  with  an  angry  man,  and  with  a 
furious  man  thou  shatt  not  go:  lest  thou  learn 
his  ways,  and  get  a  snare  to  thy  soul,"  Come 
not  into  his  company,  do  not  converse  frequently 
or  familiarly  with  him  as  with  a  friend ;  the  in- 
fection of  his  example  and  influence  is  more 
dangerous  and  more  deadly  than  that  of  the  le(>- 
rosy  or  the  small-pox.  "  A  furious  man  aboundeth 
in  transgression."  In  the  misery  and  unhappi- 
ness  of  men  of  violent  tempers  and  ungoverned 
passions  we  learn  how  important  it  is  to  be  mas- 
ter of  our  anger,  and  ever  cultivate  true  gentle- 
ness of  spirit  and  a  forgiving  disposition. 

Matthew  Henry  tells  us  of  a  married  couple 
who  were  both  of  this  warm,  excitable  temj)era- 
ment,  both    naturally  passionate,  but  who  lived 

very  happily  together,  by  simply  observing  this 

10 


146 


ANGER. 


rule,  never  to  be  both  angry  at  the  same  time. 
As  Cowper  says :     . 

"The  kindest  and  the  happiest  pair, 
Will  find  occasion  to  forbear ; 
And  something  every  day  Ihey  live  , 

To  pity,  and  periiaps  forgive." 

That  which  is  very  bitter  to  endure  may  be 
very  sweet  to  remember.  It  is  better  to  overlook 
and  forgive  trivial  offenses  than  to  quarrel  for 
them.  By  the  last  you  are  even  with  your  ad- 
versary; by  the  former  you  are  far  above  and 
beyond  him. 

Especially    let  aged    persons   carefully  guard 
against  angry,  fretful,  and  irritable  feelings.     This 
is  the  period  of  life  when  infirmities  and  weak- 
nesses multiply,  and  little  things,  as  little  and  as 
harmless   in    themselves   as   the    "grasshopper" 
Solomon  speaks  of,  become  a  burden.     Many  of 
our  former  friends  and  acquaintances  have  gone 
on  before  us  to  the  grave,  and  some  of  our  asso- 
ciates in  former  years  have  almost  forgotten  us, 
or  are  removed  to  other  parts  of  the  country. 
Children  and  loved  ones  have  been  taken  from 
us,  or  as  David  sang  it,  "  Lover  and  friend  hast 
thou   put  far  from  me,  and   mine  acquaintance 
into  darkness."    Some,  it  may  be,  have  become 
ungrateful  and  disobedient,  or   cold  and  neglect- 
ful.   Many  disappointments  have  naet  us  through 


:;iifin 


ry  at  the  same  time. 

appiest  pair, 
orbear; 
day  Ihey  live 
forgive." 

;er  to  endure  may  be 
t  is  better  to  overlook 
8  than  to  quarrel  for 
e  even  with  your  ad- 
ou  are  far  above  and 

!rsons  carefully  guard 
rritable  feelings.     This 

infirmities  and  weak- 
things,  as  little  and  as 
IS  the  "grasshopper" 
2  a  burden.  Many  of 
quaintances  have  gone 
and  some  of  our  asso- 
e  almost  forgotten  us, 

parts  of  the  country, 
have  been  taken  from 
Lover  and  friend  hast 
ind   mine  acquaintance 

may  be,  have  become 
b,  cr  cold  and  neglect- 
ts  have  naet  us  through 


CURE. 


147 


life.  The  hail-storms  of  adversity  have  beaten 
heavily  upon  us,  and  times  and  circumstances 
have  changed  all  around  us.  These  all  have  a 
tendency  to  sour  our  tempers,  and  cause  discon- 
tentment and  uneasiness,  and  that  uneasiness  and 
dissatisfaction  has  a  tendency  to  make  us  more  or 
less  unhappy  in  ourselves  and  disagreeable  to 
others.  In  such  circumstances,  we  need  to  watch 
against  a  positive,  supercilious,  fretful,  uneasy, 
discontented  spirit.  We  need  great  grace  to  en- 
able us  to  possess  our  souls  in  patience,  and  to 
preserve  us  calm,  serene,  composed,  and  thankful. 
Aged  persons  are  apt  to  be  soon  thrown  out  of 
humor,  to  look  and  to  feel  angry,  and  to  com- 
plain of  slights  and  neglects,  many  of  them,  per- 
haps, only  imaginary.  Let  there  be  no  com- 
plaining in  our  streets,  no  praising  of  the  days 
gone  by  as  better,  no  fanlt  finding  with  those 
in  younger  life,  for  they  are  the  persons  chiefly 
from  whom  we  may  expect  consolation ;  and  it 
must  be  a  very  extraordinary  degree  of  good  na- 
ture and  piety  that  will  incline  persons  to  help 
those  who  are  always  uneasy,  dissatisfied,  and 
complaining. 

But  there  are  higher  and  nobler  motives 
than  these  to  prompt  us  in  advanced  life  to 
meekness,  patience,  thankfulness.  The  bright 
hopes,  cheering  prospects,  and  personal  comforts  of 


"m 


148 


ANGER. 


:Ji''i 


Christianity   should  calm   our  spirits,  cheer  our 
hearts,  and 

"Lay  the  rough  paths  of  peevish  nature  even, 
And  open  in  each  breast  a  constant  heaven." 

All  true  believers  know  that  the  Gospel  of 
Christ  and  the  religion  of  Jesus  afford  a  rich  and 
abiding  consolation  and  blessing  amidst  the  sor- 
rows, disappointments,  and  afflictions  attendant  on 
our  pilgrimage  to  the  promised  home.     Instead 
of  discontentment  and  repining  at  any  humiliat- 
ing circumstances  that  may  be  allotted  to  us  in 
our  declining  years,  let  us  "  draw  water  out  of  the 
wells  of  salvation,"  and  "  by  patient  continuance  in 
well  doing,  seek  for  glory  and  honor  and  immor- 
tality."    A  young    minister,  who    had   not   yet 
learned  the  first  lesson  of  hospital  work,  asked  an 
aged  man  who  had  long  been  a  sufferer,  "Of  what 
persuasion  are  you,  sir?"     The  venerable   man, 
though  in  pain,  looked  up  and  said:  "I  am  per- 
suaded that  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus 
our  Lord."    Such  a  glorious  persuasion  as  this 
will  smooth  away  all  the  little  ripples  of  temper, 
check  all  the  uprisings  of  petulancy,  dissipate  the 
gloom  and  loneliness  of  solitary  years,  and  sup- 


r  spirits,  cheer  our 

ish  nature  even, 
Dnstant  heaven." 

that  the  Gospel  of 
gus  afford  a  rich  and 
sing  amidst  the  sor- 
Bictions  attendant  on 
ised  home.     Instead 
ing  at  any  humiliat- 
be  allotted  to  us  in 
Iraw  water  out  of  the 
)atient  continuance  in 
id  honor  and  immor- 
,  who   had   not   yet 
spital  work,  asked  an 
asufferer,  "Of  what 
The  venerable   man, 
nd  said :  "  I  am  per- 
nor life,  nor  angels, 
8,  nor  things  present, 
iight,  nor  depth,  nor 
e  able  to  separate  us 
jh  is  in  Christ  Jesus 
us  persuasion  as  this 
tie  ripples  of  temper, 
etulancy,  dissipate  the 
litary  years,  and  sup- 


CVRE. 


149 


port  our  weary  steps  and  fatigued  spirits  up  the 
slopes  of  Beulah's  land  to  a  glorious  inherit- 
ance beyond. 

Cherish  good  humor  and  Christian  cheerfulness  M 
along  the  path  of  life.  Anger  and  fretfulness  of 
spirit  prey  upon  the  tender  nerves  and  greatly 
injure  the  health  and  happiness,  while  cheerful- 
ness gives  a  sweetness  to  infancy,  a  loveliness  to 
youth  and  a  saintliness  to  old  age.  It  fills  the 
countenance  with  sunshine  and  gladness  wherever 
you  go.  But  the  frown  and  scowl  of  anger  boil- 
ing up  in  a  proud  or  selfish  heart  manifested 
in  daily,  almost  hourly,  fretfulness,  complaining, 
fault  finding,  angry  criticism,  spiteful  comments, 
H!  uncharitable  remarks  on  the  motives  and 
u  >ns  of  others — how  they  thin  the  cheek,  shrivel 
i,'ne  face,  sour  and  sadden  the  countenance !  There 
is  then  no  joy  in  the  heart,  no  nobility  in  the 
soul,  no  generosity  in  the  nature,  no  songs  of 
gratitude  and  praise  npon  the  lip.  The  whole 
character  is  as  cold  as  an  iceberg,  as  hard  as  an 
Alpine  rock,  as  arid  as  the  great  wastes  of  Sa- 
hara, and  as  miserable  as  an  old  age  of  vinegar 
and  wormwood  can  possibly  be.  Why,  my  dear 
reader,  should  you  make  yourself  miserable? 
Why  inflict  a  lasting  injury  upon  yourself  be- 
cause some  one  has,  perhaps,  injured  you,  or 
failed,  in  some  way,  to  meet  your  wishes  or  gratify 


160 


ANQER. 


your  feelinga?    Take  a  few   large  doses  of  the 
doxology,  and  ring  out  from  a  cheerful  heart  a 
hearty  "good   morning."     It  will  do  you  good, 
and  it   will  do   your  friends   good.     There   is  a 
kind   of  inspiration    in  a   right  cheerful  "good 
morning."     It   really  chases  the  blues  and    fogs 
of  anger  and  gloom  away,  and  makes  the  morn- 
ing good,  and  is  a  kind  of  prophecy  for  a  good 
day.     There  is  more  virtue  in  one  sunbeam  than 
in   a  whole    hemisphere  of  fog   and  cloud  and 
vapor.     David  well  knew  the  power  of  song  and 
music,  as  he  used  the  harp  and  his  doxologies  to 
calm  and  quiet  the  moody  and  irritable  mind  of 
Saul.     Homer  tells  of  Chiron,  who  taught  Achilles 
music  and  song  to  subdue  his  passions  and  mod- 
erate the  violence  of  his  disposition.     Pythagoras 
quelled  the  perturbations  of  his  own  mind  by  the 
use  of  the  harp.     Sing  then,  ye  aged  ones,  and 
gather  in  the  young  people  to  sing  for  you.    The 
harder  the   task  the   more   need  of  singing.     A 
cheerful  spirit  will  discern  the  silver  lining  of  the 
darkest  cloud,  for  behind  all  our  troubles,  dis- 
couragements, and    annoyances   shines  the  light 
of  the  divine  promise.     Man  was  not  made  to  go 
through  this  world  with  his  head  bowed  down 
with  sorrow  and  repining. 

Look  on  the  bright  side  of  every  thing,  and 
cultivate  the  habit  of  cheerfulness  and  gratitude. 


CURE. 


151 


large  doses  of  the 
1  a  choerful  heart  a 
t  will  do  you  good, 

good.  There  is  a 
ight  cheerful  "good 
the  blues  and  fogs 
nd  makes  the  morn- 
prophecy  for  a  good 
n  one  sunbeam  than 
fog  and  cloud  and 
B  power  of  song  and 
nd  his  doxologies  to 
id  irritable  mind  of 
,  who  taught  Achilles 
s  passions  and  mod- 
losition.  Pythagoras 
his  own  mind  by  the 
1,  ye  aged  ones,  and 

0  sing  for  you.  The 
need  of  singing.  A 
e  silver  lining  of  the 
ill  our  troubles,  dis- 
ces   shines  the  light 

1  was  not  made  to  go 
is  head  bowed  down 

!  of  every  thing,  and 
fulness  and  gratitude. 


Cherish  the  loving,  the  warm,  and  the  genial, 
and  not  the  dark  or  the  morose.  It  is  also  a 
good  thing  to  keep  the  hands,  as  well  as  the 
mind  actively  employed.  The  cheerful  are  the 
busy ;  where  trouble  rings  the  bell  or  knocks  at 
your  door,  he  will  generally  retire  if  you  send 
him  word  "  engaged."  And  an  active,  busy  life 
is  usually  a  happy  and  cheerful  life.  Frogs  do 
not  croak  in  running  water.  Active  minds  are 
seldom  troubled  with  gloomy  forebodings.  Tliey 
come  up  only  from  the  stagnant  depths  of  a  spirit 
unstirred  by  generous  impulses  or  the  blessed 
necessities  of  earnest,  honest  toil. 

A  fretful  person  is  the  sport  of  circumstances, 
and  trifles  with  human  feelings.  It  is  a  kind  of 
anger.  Anger  is  the  large  siege  gnns,  fretfulness 
the  small  arms. 

In  recommending  Christian  cheerfulness  as 
an  antidote  against  the  angry  and  fault-finding 
spirit,  that  too  often  beclouds  the  spirit  of  the 
aged  and  infirm,  I  must  not  be  understood  as 
confounding  mirth  with  cheerfulness.  Mirth  is 
active  merriment — a  noisy  kind  of  gayety  or  hi- 
larity, overflowing  with  the  sportive;  cheerful- 
ness is  calm.  It  is  full  of  serenity,  or  of  that 
which  makes  cheerful  and  happy.  Mirth  is  short 
lived,  transient;  cheerfulness  fixed,  abiding,  per- 
manent.   Men   are  often  raised   to  the  highest 


152 


ANOER. 


transports  of  mirth,  and  arc  tlio  next  hour  subject  to 
the  greatest  depressions  of  melancholy.  If  cheer- 
fulness does  not  elate  the  mind  to  the  transport 
uf  joy,  it  prevents  it  from  fulling  into  the  depths 
of  despair.  Mirth  is  only  an  occasional  elevation 
of  spirits;  cheerfulness  is  an  habitual  state  of 
mind.  Addison  says :  "  I  have  always  preferred 
cheerfulness  to  mirth.  The  latter  I  consider  ns 
an  act,  the  former  as  a  habit  of  the  mind.  Mirth 
is  like  a  flash  of  lightning,  which  breaks  through 
a  gloom  of  clouds  and  glitters  for  a  moment; 
cheerfulness  keeps  up  a  kind  of  noonday  splen- 
dor in  the  mind,  and  fills  it  with  a  steady  and 
perpetual  serenity." 

The  man  who  has  this  cheerfulness  of  mind  is 
not  only  easy  in  his  own  thoughts  but  a  perfect  mas. 
ter  of  all  his  powers  and  faculties  of  soul;  his 
imagination  is  clear,  his  judgment  undisturbed, 
his  temper  even  and  unruffled.  He  comes  with 
a  relish  to  all  those  good  things  which  nature  has 
provided  for  him,  tastes  all  the  pleasures  of  crea- 
tion and  Providence  which  are  poured  forth  about 
him,  and  does  not  feel  the  full  weight  of  those 
trials  and  evils  which  may  befall  him.  This 
cheerfulness  of  mind  naturally  produces  love  and 
good  will  towards  those  around  him.  A  cheerful 
mind  is  always  affable  and  obliging,  and  pro- 
motes the  same  cheerful  spirit  in  those  who  come 


CURE. 


108 


ic  next  hour  subject  to 
flanoholy.  If  cheer- 
lind  to  the  transport 
illiug  into  the  depthn 
I  occasional  elevation 
an  habitual  state  of 
ave  always  preferred 
latter  I  consider  as 
of  the  mind.  Mirth 
vhich  breaks  through 
tters  for  a  moment; 
id  of  noonday  splen- 
it  with  a  steady  and 

leerfulness  of  mind  is 
;hts  but  a  perfect  mas. 
faculties  of  soul;  his 
idgment  undisturbed, 
led.  He  comes  with 
ings  which  nature  has 
the  pleasures  of  crea- 
ire  poured  forth  about 
full  weight  of  those 
ly  befall  him.  This 
lly  produces  love  and 
und  him.  A  cheerful 
\  obliging,  and  pro- 
rit  in  those  who  come 


wild;.,  its  influence.  A  man  finds  himself  pleased, 
he  hardly  knows  why,  with  the  friendly  cheerful- 
ness of  his  associates;  it  is  like  a  sudden  sunshine 
that  awakens  a  secret  delight  in  the  mind  with- 
out attending  to  it.  The  heart  rejoices  of  its  own 
accord,  and  naturally  flows  out  into  friendship 
and  benevolence  towards  the  person  who  has 
exercised  so  happy  an  effect  upon  it. 

This  cheerfulness  of  spirit  is  a  kind  of  incense 
of  gratitude  ever  ascending,  as  it  ought  to  do,  to 
the  great  Author  of  all  good.     An  inward  Chris- 
tian cheerfulness  is  an  implicit  litany  of  praise 
and  thanksgiving  to  God.     It  is  an   expression 
of  acquiescence  in  the  state  of  life  in  which  God 
has  placed  us,  and  a  heartfelt  approbation  of  the 
divine  will  in  his  dealings  with  us.     We  are  sent 
to  the  ant  to  learn  industry,  to  the  dove  to  learn 
innocency,  to  the  serpent  to  learn  wisdom.     Why 
not  to  the  robin-redbreast  to  learn  equanimity 
and  patience?    She  keeps  the  same  sweet  song 
of  gratitude  and  love  in  the  opening  of  Winter's 
frost  and  snow,  as  in  the  Springtime  of  happi- 
ness and  plenty.     Robin-redbreast  sings  in  Sep- 
tember as  Winter  comes,  as  well  as  in  April  when 
Summer  draws  nigh. 

Let  us  be  earnest  and  constant  in  prayer  to  God 
that  he  will  so  renew  our  nature,  and  so  cl  anse 
our  hearts,  and  then  so  enrich  us  by  his  grace, 


f54 


ANGER. 


that  all  irregular  tempers  may  be  effectually  sub- 
dued. We  raust  be  uuule  "  new  creat  ares  "  in  Christ 
Jesus.  The  old  nature  must  be  crucified,  put  to 
death,  and  all  things  must  become  new.  *'  11"  any 
man  be  in  Christ  he  is  a  new  creature."  To  do 
this,  his  help  is  absolutely  necessary,  and  that 
help  is  graciously  promised.  When  the  heart  is 
emptied,  swept,  and  garnished  by  the  power 
of  the  Holy  Spirit,  anger  that  is  sinful,  and  pas- 
sions that  are  unholy,  and  affections  that  are 
impure,  have  all  given  way  before  the  besom  of 
purification;  and  the  cobwebs  of  pride  and  the 
stains  of  unbelief,  with  all  that  belongs  to  the 
old  nature  have  yielded  to  the  incoming  of  the 
new  order  of  things.  Fly,  then,  at  once  to  the 
throne  of  grace,  confess  and  bewail  your  sins, 
weaknesses,  and  follie  and  yield  yourself  wholly 
and  fully  and  forev  to  God  and  his  service. 
Ask  him  to  come  i  and  abide  with  you,  and 
order  your  affairs  for  his  honor  and  glory ;  tell 
the  Savior  you  are  his  now  and  forever ;  that  you 
are  all  his ;  and  that  yon  are  his  by  a  perpetual 
covenant.  Ask  him  to  bring  the  Father  with 
him,  and  to  abide  in  you  as  in  his  own  temple. 
Intercourse  with  the  ever  blessed  Three,  the 
Father,  the  Son,  and  the  Holy  Spirit,  so  elevates 
and  refines  the  nature,  so  restores  to  harmony  and 
peace,  that  all  irritation,  pride,  anger,  and  self 


CURE. 


166 


uy  be  effectually  sub- 

!\v  creatures"  in  Christ 

it  be  crucified,  put  to 

ecome  new.    *'  11'  any 

ew  creature."     T<»  do 

necessary,  and   that 

When  the  heart  is 

jslied    by  the    power 

lat  is  sinful,  and  pas- 

i  affections   that   are 

before  the  besom  of 

ebs  of  pride  and  the 

that  belongs  to  the 

the  incoming  of  the 

then,  at  once  to  the 

nd  bewail  your   sins, 

yield  yourself  wholly 

jrod   and  his  service. 

abide  with  you,  and 

lonor  and  glory ;  tell 

and  forever ;  that  you 

are  his  by  a  perpetual 

ring  the  Father  with 

Eis  in  his  own  temple. 

r    blessed    Thiee,   the 

[oly  Spirit,  so  elevates 

stores  to  harmony  and 

)ride,  anger,  and  self 


have    no   place   there.     "Grace    reigns,   through 
righteousness,  unto  eti'rnul  life." 

Near  the  end  of  the  seventeenth  century  a 
Turkish  grandee,  in  Hungary,  made  a  Christian 
nobleman  his  prisoner,  and  treated  him,  as  the 
Turks  usually  did,  with  the  utmost  barbarity.  The 
Christian  slave — for  such  he  was — was  yoked  with 
an  ox  and  compelled  to  drag  the  plow.  But  the 
fortune  of  war  changed,  and  the  Turk  fell  into 
the  hands  of  the  Hungarians.  The  officers  said 
to  their  enslaved  countrymen:  "Take  your  lib- 
erty and  have  your  revenge  upon  your  enemy, 
who  was  so  cruel."  This  was  in  perfect  accord 
with  the  custom  of  the  age  and  country.  The 
Turk  supposing,  as  a  matter  of  course,  that  he 
would  be  8i>eedily  tortured  to  death,  had  already 
swallowed  poison.  When  the  messenger  came  to 
him  from  his  former  Christian  slave,  telling  him, 
"  I  forgive  you  ;  go  in  peace,  you  have  nothing  to 
feir,"  the  Moslem  was  so  impressed  with  this 
heavenly  spirit  that  he  proclaimed,  with  his  dying 
breath,  "  I  will  not  die  a  Moslem ;  but  I  die  a 
Christian,  for  there  is  no  religion  but  that  of  Jesus 
Christ  which  teaches  forgiveness  of  injuries." 

Live  under  a  constant  sense  of  the  indwelling 
'presence  of  God,  the  happy  consciousness  of  divine 
acceptance.  This  may  be  called,  "  the  full  assur- 
ance of  faith,"  or  "  the  witness  of  the  Spirit." 


166 


AXOER. 


It  is  "  Christ  in  you,  tlic  liopc  of  glory,"  "  And 
if  Ciwist  1)0  in  you,  tlie  Ixxly  is  d<  ad  because  of 
sin ;  but  tiie  Spirit  is  life  because  of  rigiitcous- 
ness."  "  IJeiiold  what  nianni'r  of  love  the  Father 
hath  b(!Hto\ved  upon  us."  How  great,  liow  free, 
how  purifying,  liow  constraining,  liow  enriching, 
how  unileserved !  He  gave  liis  H(»n  to  die  for  us, 
that  we  might  be  reconciled  to  God,  and  that 
being  reconciled  to  him,  we  should  be  reconciled 
also  to  an  offending  brother.  We  have  seen  that 
to  forgive  is  a  condition  of  forgiveness.  It  is 
also  a  condition  of  retaining  our  happy  relation- 
ship with  God,  for,  "  He  that  saith  he  is  in  the 
light,  and  hateth  his  brother,  is  in  darkness  even 
nntil  now.  If  a  man  say,  I  love  God,  and  hateth 
his  brother,  he  is  a  liar ;  for  he  that  loveth  not 
his  brother  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen  ?  For  he  that  hateth 
his  brother  is  in  darkness,  and  walketh  in  dark- 
ness, and  knoweth  not  whither  he  goeth,  because 
that  darkness  hath  blinded  his  eyes."  He  gives 
us  the  spirit  of  i>eace  and  love  to  dwell  and  rule 
in  all  our  hearts.  The  love  of  Christ  is  the 
sweetest  and  happiest  constraint  we  can  possibly 
be  under,  the  strongest  and  most  effectual  incen- 
tive to  love  and  good  works.  Dr.  Cheyne,  an 
eminent  physician,  h.is  observed,  that  to  love  God, 
as  it   is  the  sovereign   remedy  of  all   miseries, 


CURE. 


157 


pc  of  glory,"  "  And 
ly  is  (It  ad  becuuMU  of 
beciui.se  of  rightcoiis- 
or  of  love  the  Father 
How  great,  how  free, 
niug,  how  enriching, 
his  Hon  to  die  for  us, 
ed  to  God,  and  that 
should  be  reconciled 
We  have  seen  that 
)f  forgiveness.  It  is 
J  our  happy  relation- 
at  saith  he  is  in  the 
r,  is  in  darkness  even 
love  God,  and  hateth 
ir  he  that  loveth  not 
leen,  how  can  he  love 
?  For  he  that  hateth 
ind  walketh  in  dark- 
ber  he  goeth,  because 
his  eyes."  He  gives 
ive  to  dwell  and  rule 
ive  of  Christ  is  the 
raint  we  can  possibly 
most  eiFectnal  incen- 
ks.  Dr.  Cheyne,  an 
ved,  that  to  love  God, 
kedy  of  all   miseries, 


8o,  in   particular,   it  prevents   the  bodily  disor- 
ders which  the  passions  introduc*;  by  keeping  the 
passions  themselves  restrained  within  due  bounds. 
And,   by    the  unspeakable  j<»y    ami    perfect    se- 
renity   it   gives    to    the   mind,    it    becomes   the 
moat  powerful  of  all  means  of  health  and  long 
life.     The  constant  sense  of  the  indwelling  Spirit 
is  a  perpetual  spring  of  cheerfuliiess  and  glad- 
ness of  heart.     It  softens  the   asperities  of  our 
tempers,    lessens    our    calamities,    doubles,    nay, 
quadruples,  our  joys,   and    clothes  us    with    the 
meekness  and  gentleness  of  Christ.     "  The  meek 
shall    increase    their  joy   in   the   Lord,  and   tho 
poor  among  men  shall  rejoice  in  the  Holy  One 
of  Israel." 

The  best  remedy  we  can  offer  against  sinful 
anger   is,  keep  constantly  before  your  mind  the 
impressive  example  of  our  Lord  Jesm  Christ.     We 
are  creatures  of  imitation ;   we  almost  naturally 
and  instinctively  choose  a   model  for  ourselves. 
We  must  have  no  exemplar  but  the  man  Christ 
Jesus.     He    has   left   us    "an   example    that   we 
should  follow  his  steps."     His  life  to  us  here  is 
both  a  pattern  of  personal  innocence  and  patient 
submission :  "  Who  did  no  sin,  neither  was  guile 
found  in  his  mouth ;  who,  when  he  was  reviled, 
reviled   not  again ;  when  he  suffered,  he  threat- 
ened  not;   but   committed   himself  to  him  that 


158 


AMiER. 


judgoth  rlRlitcously."  The  cxiuiipic  of  CliriNt  is 
most  propor  to  form  lis  to  holiness,  it  being  abso- 
lutely perfect,  and  aceommodated  to  our  present 
statu,  Tliere  is  no  oxumpk*  of  a  mere  man  that 
is  to  be  found  who  could  be  followed  without  limi- 
tation. "  He  ye  followers  of  me,"  says  St.  Paul, 
"as  I  also  am  of  Christ."  But  the  example  of 
Christ  is  absolutely  perfect.  His  conversation  was 
a  living  law.  He  was  holy,  harmless,  undefiled, 
and  separate  from  sinners.  His  example  is  also 
most  ac(!oinmodated  to  our  present  state.  The 
divine  nature  is  the  supreme  rule  of  moral  per- 
fection ;  for  we  are  commanded  to  be  holy,  as 
God  is  holy.  But  such  is  the  obscurity  of  our 
minds  and  the  weakness  of  our  hearts,  that  the 
pattern  was  too  high  and  glorious  to  be  imitated  by 
Hs.  Yet,  though  we  had  not  strength  to  ascend  to 
him,  yet  he  had  the  goodness  and  love  to  descend 
to  us;  and  in  this  earthly  state,  and  in  our  na- 
ture, to  set  before  us  a  ;>attern  more  fully  fitted 
to  our  capacity,  so  that  the  divine  attributes  are 
tempered,  modified,  and  sweetened  in  the  Son 
of  man  who  was  the  Son  of  God  incarnate ;  and 
being  united  with  the  graces  suitable  and  proper 
for  the  human  nature,  are  more  perceptible  to  our 
minds  and  more  imitable  by  us.  Jesus  said:  "I 
have  given  you  an  example,  that  ye  should  do  as 
I   have   done   unto  vou."    This   is  one   of  the 


!  cxnmpio  of  Christ  \n 
lolinoHs,  it  being  ahso- 
odatt'd  to  our  prcsont 
e  of  a  mere  mnn  that 
followed  without  linii- 
of  lup,"  mya  St.  Piuil, 

But  the  example  of 

His  ('oiivcrMation  waH 
)',  harmless,  undofiled, 
HIh  example  is  also 
r  present  state.  The 
ue  rule  of  moral  j)er- 
aiuled  to  be  holy,  as 
I  the  obscurity  of  our 
f  our  hearts,  that  the 
•rious  to  bo  imitated  by 
it  strength  to  ascend  to 
88  and  love  to  descend 

state,  and  in  our  na- 
ttern  more  fully  fitted 
3  divine  attributes  are 
iweetencd  in  the  Son 
if  God  incarnate ;  and 
68  suitable  and  proper 
nore  perceptible  to  our 
)y  us.  Jesus  said  :  "  I 
:',  that  ye  should  do  as 

This   is  one   of  the 


CVRK. 


160 


means  by  which  our  Redeemer  restores  his  people 
to  holiiusH,  purity,  and  pitwer. 

One   of  the   Savior's  most  obvious  and    most 
impressive  features   of  character  was  his  meek- 
ness.    In    him   there   was  a   patience   which   no 
provo(!ation,  however  sudden  or  ingenious,  couM 
disturb ;  a  magnanimity  which  the  most  shamefu! 
insult  could   not  ruffle;  a  gentleness  from  v.hivU 
no  manifestation  of  folly  could  extract  un  Uiiad- 
vised  word.     In   him,  everywhere,  and  uj^on   ill 
occasions,    men    saw   what    they    could    scar-.'^ly 
understand,   and   yet    they  were    made   to    raar- 
vcl.     Though  his  chosen  twelve  were  «v>'neti^oe.<j 
strangely   dull   of  comprehension,  he   never  ^>s.t 
temper  with  them;  though  Judas,  thft  treasurer, 
was  dishonest  and  disloyal,  he  did  not  bring  any 
railing   accusation    against   him ;   though   PMHp 
had   been   so  long  time  with   him,  and  had   not 
understood  him,  he  did  not  angrily  dismiss  him 
from  his  company.     When  Peter,  thotigh  Unid<'r!y 
and  lovingly  forewarned,  shamefully  denic<^.  Irm, 
it  was  not  by  a  frown  that  would  have  withL-rocT 
him,  but  by  a  tender  nnd  affectionate  glance  that 
melted  him,  that  he  was  met.     And  thus  it  was 
with  his  enemies.     It  was  not  by  the  l^ghfninjj 
from  heaven  that  scorched  them,  but  by  the  love 
and  grace  from  his  pierced  heart,  thi:I  h'  Mib- 
dued  them. 


160 


ANGKU. 


There  are  many  Christians  who  are,  in  this 
respect,  very  far  from  possessing  the  mind  of 
Ciirist;  th^^y  are  deeply  afflicted  with  their  evil 
tempers.  They  either  can  not  or  do  not  try  to 
possess  "the  mind  that  was  in  Christ."  There 
are  some  persons  who  indulge  occasionally  in  fits 
of  anger,  a  sort  of  periodical  overflowing  of  their 
bad  tempers,  a  kind  of  chronic  evil  spirit ;  oth- 
ers are  haunted  by  habitual,  daily,  life-long 
sourness  of  temper.  To  them  religion  is  a  kind  of 
salad,  that  must  be  served  up  with  more  or  less 
vinegar.  This  feature  in  the  Christian  life  of 
many  is  not  sufficiently  thought  of  in  connection 
with  experiences.  How  much  sad  and  sour  tem- 
per there  is  connected  with  professing  Christians. 
The  native  bitterness  of  the  heart  has  not  been 
taken  away.  It  is  only  partially  counteracted, 
like  the  preserved  crab-apple,  whose  nature  has  not 
been  changed,  but  simply  overcome  with  sugar;  re- 
move the  sugar  and  all  the  acid  is  there  still. 
Some  people  seem  to  think  the  most  that  can  be 
done  for  those  unholy  tempers  and  ungovernable 
passions  is  to  hold  them  partially  in  check.  The 
one  class  is  generally  calm  and  cool,  though,  on 
special  occasions  when  trial  or  provocation  comes, 
they  are  lashed  into  a  magnificent  tempest;  the 
other  is  like  the  Bosphorus,  where  counter  cur- 
rents create  a  chopping  sea,  and  a  ceaseless  whirl. 


lans 


who 


are,  i 


in  t1 


lllH 


(sscssiiig  the  mind  of 
flicted  with  their  evil 
not  or  do  not  try  to 
lis  in  Christ."  There 
ilge  occasionally  in  fits 
;al  overflowing  of  their 
ironic  evil  spirit;  oth- 
itual,  daily,  life-long 
em  religion  is  a  kind  of 
up  with  more  or  less 
the  Christian  life  of 
ought  of  in  connection 
inch  sad  and  sour  tem- 
1  professing  Christians. 
;he  heart  has  not  been 
partially  counteracted, 
le,  whose  nature  has  not 
vercome  with  sugar;  re- 
the  acid  is  there  still, 
k  the  most  that  can  be 
iper'j  and  ungovernable 
artially  in  check.  The 
1  and  cool,  though,  on 
,1  or  provocation  comes, 
agnificent  tempest;  the 
us,  where  counter  cur- 
i,  and  a  ceaseless  whirl. 


CURE. 


161 


The  one  is  Hecla,  for  long  intervals  silent  and 
cold  as  a  granite  peak,  and  suffering  even  the 
snowflakes  to  fall  on  its  cold  crater  till  you  almost 
forget  that  it  is  a  burning  mountain,  and  then,  on 
some  sudden  and  unlooked-for  disturbance,  hurl- 
ing forth  fire,  smoke,  and  ashes  with  terrific  noise. 
The  other  is  Stromboli,  a  i)erpetual  volcano,  mut- 
tering and  quaking,  steaming  and  hissing  night  and 
day,  in  a  way  which  makes  strangers  nervous,  and 
ever  and  anon  spinning  through  the  air  a  red-hot 
rock  or  a  spurt  of  molten  lava,  sparkling  as  it  flies. 
But  either  form — the  paroxysmal  fury  and  the 
perennial  fretfulness — is  inconsistent  with  the 
wisdom  "which  is  from  above,, which  is  peace- 
able, gentle,  easy  to  be  entreated."  In  neither 
case  is  there  any  resemblance,  even  remotely,  to 
our  loving  Lord,  who  at  all  times,  and  under  all 
circumstances,  was  a  model  of  meekness  and  S(  If- 
possession.  No  disciple  can  resemble  his  Lord 
who  does  not  gain  so  complete  victory  over  him- 
self, and  have  grace  whereby  he  can  maintain  a 
kindly  feeling  to  all  around  him.  Grace  was  in- 
fused into  the  mind  and  heart  of  Jesus  in  such 
measure  that  "never  man  spake  like  this  man," 
was  an  enemy's  confession.  In  him  there  was 
conscious  inherent  power,  which  shone  out  in  a 
mildness  and  a  brilliancy  all  its  own.  His  gen- 
tleness made  him  great,  and  so  tender  and  com- 

11 


162 


ANGER. 


passionate  were  his  manner  and  his  spirit,  that 
frail   mortality  could  pillow  its   head    upon    the 
bosom  when  tl;e    Shekiuah   dwelt  within.     The 
children  of  the  King  would  do  well  to  resemble 
him  in   temper  and  in   spirit.     They    should  be 
mild  and  patient,  always  accessible,  and,  like  the 
Sun  of  righteousness,  should  carry  such  healing  in 
their  wings  as  to  make  their   presence  the  har- 
binger of  joy.     It  was  said  of  one,  "  I  can  not 
remain  longer  in  his  company,  or  I,  too,  will  be- 
come a  Christian ;"  of  another,  "  that  he  carried 
the  whole  long-meter  Doxology  in  his  face;"  of 
another,  "that  it  was  as  good  as  a  sermon  to  look 
at  him."     The  children  of  God  should  so  resem- 
ble Christ  as  to  make  it  true  of  him  as  was  said 
of  an  English  saint : 

"  A  sweet,  attractive  kind  of  grace, 

A  full  assurance  giv  n  by  looks, 
Continual  comfort  in  a  face 

The  lineament  of  Gospel-books- 
For  sure  that  countenance  can  not  lie, 
Whose  thoughts  are  written  in  the  eye." 

"  When  on  the  fragrant  sandal-tree 

The  woodman's  ax  descends. 
And  she  who  bloomed  so  beauteously. 

Beneath  the  keen  stroke  bends— 
E'en  on  the  edge  that  brought  her  death, 
Dying,  she  breathes  her  sweetest  breath, 
As  if  in  token  of  her  fall 
'  Peace  to  her  foes,  and  love  to  all.' 


and  his  spirit,  that 

its   head    upon    tlie 

dwelt  within.     Tlie 

do  well  to  resemble 

it.     They    should  be 

aessible,  and,  like  the 

carry  such  healing  in 

sir   presence  the  har- 

of  one,  "  I  can  not 

ny,  or  I,  too,  will  be- 

her,  "  that  he  carried 

logy  in  his  face;"  of 

d  as  a  sermon  to  look 

jod  should  so  resem- 

le  of  him  as  was  said 


of  grace, 
1  by  looks, 
ace 

pel-books  '■ 
ic^  can  not  lie, 
itten  in  the  eye." 

andal-tree 

escends, 

so  beauteously, 

oke  bends— 

3rought  her  death, 

r  sweetest  breath, 

love  to  all.' 


CURE. 


163 


How  hardly  man  this  lesson  learns. 

To  smile  and  bless  the  hand  that  spurn:  ; 

To  stje  the  blow,  and  feel  the  pain. 

But  render  only  love  again. 

Tliis  spirit  ne'er  was  given  on  earth : 

One  had  it— he  of  lioavenly  birth ; 

Reviled,  rejected,  and  betrayed. 

No  curse  he  breathed,  no  plaint  he  made ; 

But  when  in  death's  deep  pjing  he  sighed, 

Prayed  for  his  murderers— and  died." 

— Edmonston. 


THE  END. 


(v* 


i^^mmm^im^M^^s'^^^^'^^^^F^^M^Mt 


